(3) the Late Moe Gok Sayadaw's Meditation Method 3.1. Introduction

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CHAPTER (3) The Late Moe Gok Sayadaw's Meditation Method 3.1. Introduction

In Myanmar many types of meditation method are introduced by the present day meditation masters. To mention some of the famous medita tion methods:

(1) The Htut Khaung Sayadaw's meditation method,

(2) Sayadaw U Sila's meditation method,

(3) Ledi Sayadaw's meditation method,

(4) Theik Cha Taung Sayadaw's meditation method,

(5) Mo Hnyin Sayadaw meditation method,

(6) Thaton Zei Da Wun Sayadaw's meditation method,

(7) Soonloon Sayadaw's meditation method,

(8) Kan Ni Sayadaw's meditation method,

(9) Wei Bhu Sayadaw's meditation method,

(10) Moe Gok Sayadaw's meditation method and

(11) Mahase Sayadaw's meditation method etc.

In the world as many kinds of being, there are many kinds of temperament

{cariUt). Accordingly, the subject of meditation is of four foundations of mindfulness. The aforesaid meditation masters had practised the subject of meditation which is suitable with their temperament. As a result of that, they had attained to the highest position. That's why there are various kinds of meditation method and many meditation masters in Myanmar. However, 110 those meditation methods are included in the four foundations of mindfulness {kayanupassanasntipatthana, vedananupassanasatipatthana citt-

1 "Xf^ anupassanasatipatthana and dhammanupassanasadpatthana) what the

Buddha taught. Among them, Moe Gok Sayadaw's meditation method is very famous in Myanmar and accepted and liked by many people. That's why the late Moe Gok Sayadaw's meditation method based on the

Buddha's teachings will be discussed in this chapter, in detail.

3.2. The Difference between Samatha and Vipassana

The history of meditation goes back thousands of years to ancient times.

Though no specific date exists regarding its origin, it is widely accepted that it dates back to 500 B.C. with the life of Buddha. After living a luxurious life under the protective hand of his father, young Siddhattha

(later called Buddha), suddenly one day became aware of the harsh realities outside his protected world. Seeing the poverty and suffering compelled him to search for answers for the suffering of humanity. At the age of 30 he found enlightenment {palhamabhisambuddho) through meditation. He spent the rest of his life teaching his methods and individuals followed his teachings by the thousands.'"'^ Two kinds of Meditation were preached by the Buddha, namely, samathabhavana (concentration meditation) and vipassanabhavana (insight-meditation). Regarding this, the Sangiti Sutta of

Dighanikaya describes thus:

'' Contemplating body on body, contemplating feeling on body, contemplationg on consciousness and contemplating on dhamma-object as dhamma-object. DN,2.p.229 (Myanmar); p.327 (PTS). ''''MN.I.p.222 (Myanmar): KN.Ap-A.p.58-89.Dr.K Sri Dhammananda, " What Buddhists Believe", p. 1-4. Ill

Atttii kho, avuso, temi bhagavata Janata passata arahata samesam-

buddena dve dhamma sammadakkhata, tattha sabbeheva samgayi

tabbarh na vivaditabbarii, yathayidarh brahmacariyaih addhaniyarh

assa ciratthitikaiii tadassa bahijanahitaya bahujanasukhaya lokanu

kampa atthaya hitaya sukhaya devamanissanarh; katame dve? Samat-

ha ca vipassana ca}^^

There are double doctrines, friends, which are perfectly set forth by

the Buddha who knows, who sees. Here there should be a chanting in

concord not in wrangling that, thus this holy life may persist and be

long maintained. That may be for the welfare and happiness of many

folk, for the compassion on the world, for the good, the walfare, the

happiness of devas and men:—which are the doubles: calm and

msight.

Again the Dasuttara Sutta of Dighanikaya says:

Katame dwe dhamma bhavetabba? Samatho ca vipassana ca- ime dve

dhamma bhavetabba"^"

Which two things are to be practised? Calm and Insight (meditation).

These two things are to be practised.

As has been mentioned, the meditator who wants to get liberation should practise two things: Calm (samatha) and Insight (vipassana). Among them, samatha is to tranquilize or settle down one's restless mind. It means the

''"^DN.inTCMyanmar). "" Ibid,p.204-205 (PTS). '•"' DN.3.p.227 (Myanmar). '"" Ibid,p.250 (PTS). Harcharan Singh Sobit, "Vipassana the Buddhist Way", Delhi: Eastern Book Linkers.200.Vp.2. 112 contradictory hindrances such as sensual thoughts, thoughts of ill-will and skeptical thoughts, etc., are tranquilized during the practice of samatha

{Kamacchandadayo paccanikadhamme sameti vinesetiti samatho).

In this context, samatha is synonymous with samadhi. Concentration

(samatha) is the sustained application of that attention on the object without being distracted. Concentratic^n is the practice of developing one-pointedness of the mind on one single object, either physical or mental. The mind is totally absorbed in the object without distractions, wavering, anxiety or drowsiness. Through practice under an experienced teacher. Concentration brings two benefits. Firstly, it leads to mental and physical well-being, comfort, joy, calm, tranquility. Secondly, it turns the mind into an instrument capable of seeing things as they truly are, and prepares the mind to attain wisdom. However, concentration cannot get Nibbana which is free from suffering. In samatha meditation there are the forty subjects of meditation altogether:

(l)The ten Kasinas (earth, water, fire, air, blue, yellow, red, white,

space, and light),

(2) The ten Impurities ( the bloated, the livid, the festering, the cut-

up, the gnawed, the scattered, the hacked and scattered, the

bleeding, the worm-infested, and a skeleton),

(3)The ten Reflections( recollection of the Buddha, recollection of

the Dhamma, recollection of the Samgha, recollection of virtue,

'•*-KN.Pa!is-A.l.p.ll6. Dhmmananda. Dr K Sri, ""Wiiai Buddhisis Bcliexc", p.84. 113

recollection of generosity, recollection of deities, recollection or

mindfulness of death, mindfulness occupied with the body, mind

fulness of breathing and recollection of peace),

(4) The four Divine Abidings: ( loving-kindness, compassion, appre

ciative joy, and equanimity),

(5)The four Immaterial States: (the base consisting of boundless

space, the base consisting of boundless consciousness, the base

consisting of nothingness, and the base consisting of neither

perception nor non-perception),

(6) The one Perception: the perception of repulsiveness in nutriment,

(7)The one defining: the defining of the four elements .

Thus, one who practises any one of the aforesaid forty types of samatha meditation will get rupajhana or arupajhana. When one gets rupajhana and passed away, one will be in rupabhumi (the material world; when one get arupajhana and passed away, one will be in arupabhumi (the un-material world. Regarding this, Abhidhammatthasangaha text states thus:

Palhamajjhana vipakarh palhaniajjhanabhumiyam patisandhibha vaiig-

acutivasena pavattati; tatha dutiyajjhvipakaiica tatiyajjhvipakaiica

dutiyajjhanabhumiyam: catutthajjhana vipakarh tatiyajjhanabhumi

yam: pahcamajjhanavipakam catutthajjhanabhumiyaih; asanhasattam

pana rupameva patisandhihoti, tatha tatopararhpavattiyam cavanak-

ale rupameva pavattitva m'rujjhati. ima cha rupapatisandhiyo nama;

'^"' Vis.l.p.l(l6 (Myanmar); p. I 12-1 1 .i (l-;nglish). 114

pathamaruppadivipakani pathamaruppadibhumisu yathakkamaih pati-

sandhibhavaiigacutivasena pavattanti, ima catasso arupapadsandhiyo

nama.

The first jhana resultant occurs in the first jhana plane as relinking,

life-continuum, and decease (consciousness); similarly the second

jhana resultant and the third jhana resultant in the second jhana

plane; the fourth jhana resultant in the third jhana plane; the fifth

jhana resultant in the fourth jhana plane. But for mindless beings

material form itself occurs as rebirth. Similarly thereafter, during the

life-time and at the moment of decease, only material form exists

and perishes. These six are the modes of rebirth on the rupavacara

plane. The first arupa jhana resultant and others occur respectively

on the first and other arupa planes as relinking, life-continuum and

decease (consciousness). These are the four modes of Rebirth on the

, 146 arupa plane.

This is how the meaning of samatha is briefly mentioned. A detailed discussion of samatha meditation is given in the last part of this chapter.

The term Vipassana is often translated as insight. Technically it is explained in Pali as Aniccadivasena vividhakarena passatiti vipassana. aniccanupassanadika vipassana bhavana paniia:''^^ (seeing nature of things

' As to the Buddha's teaching, there are 31 planes in which rupavacara plane means one of sixteen Brahma planes i.e plane of fine material. In it Brahma beings are dwellings. ''There arc four Arupa planes. Here arupa is Pali language, a combination of two words; A and Rupa. A means ncnali\c or no and rupa is matter. So Arupa plane is plane of non-material. Brahma beings in Arupa plane have no matter but only nnnd. ,Abhis.p.3l (Myanmar). Narada Maha Thero, "A manual of Abhidhamma". p. 277-278. '"* .Abhi-Tl.p.267 (Myanmar). 115 or phenomena in different ways as impermanent (Anicca), etc., and here

Vipassana means the meditative wisdom. Vipassana is the direct meditative approach to phenomena which is directly linked to the three characteristics: anicca (impermanence), dukkha (suffering) anatta (non-self). On the other hand, Vipassana means observing the arising and disappearing of the matter and the mind. The main goal of Vipassana is to attain NibbSna.

Thus, one who practises meditation (Vipassana ) can get seven benefits, as follow:

(1) Purification of beings (sattanam visuddhiya),

(2) Overcoming of sorrow (sokassa samatikkamaya),

(3) Overcoming of distress (paridevassa samatikkamaya),

(4) Disappearance of physical pain (duJddiassa atthangamaya),

(5) Disappearance of mental pain (domanassa atthangamaya),

(6) Gaining of the right path (fiyassa adhigamaya) and

(7) Realization of Nibbana (nibbanassa sacchikiriyaya).

In this regard, the Matiasatipatttiana Sutta states thus:

Ekayano ayarii bhikkhave maggo sattanam visuddhiya sokaparide-

vanarh samatikkamaya dukkhadomanassanam atthangamaya hdyassa

adhigamaya nibbanassa sacchikiriyaya, yadidam cattaro satipattha-

na.

There is, monks, this one way to the purification of beings, for the

overcoming of sorrow and distress, for the disappearance of pain

and sadness, for the gaining of the highest path, for the realization of

DN.2.p.2.'^0(Myanmar). 116

Nibbana: that is to say the "Four Foundations of Mindfulness. 149

After discussing about the difference between Samatha and

Vipassana, now we can proceed to discuss about the method of practising samatha meditation on the basis of the original Pali texts.

3.3. How to Practise Samatha Meditation

As had been mentioned, though the Buddha taught the forty types of samatha meditation subjects, any one of the forty subjects can be chosen to develop the right concentration. Samatha meditation purifies the mind from the arisen and agitating defilements {pariyutthana-kilasa). The agitating defilements with hindrances (nlvaranaa) keep on agitating and inflicting mind. So the Buddha exhorted his disciples to culture and tame the mind to get peace and happiness thus:

The mind is very subtle and delicate and very hard to see. It moves

lightly and swiftly from one sense object to another and lands

wherever it pleases. It is very difficult to control the mind but the

wise should control and tame it. A well-tamed mind brings

happmess .

In the Samadhi Sutta, the Buddha said to monks to develop concentration to be able to see things as they really are:

DN,2.p.327 (PTS). DhamiTiapiya( Sayadaw), "Nibbana in Theravada Perspective", p. 130. '" KN.Dh. Verse No.35-36(Myairmar): Dr Min Tin Mon, •'Breai

Samadhiih bhikkhave bhavetha, samahito bhikkhave bhikkhu yatha-

bhutarii pajanati. kinca yathabhutam pajanati? rupassa samudayanca

atthaiigamanca; vedanaya samudayanca atthangamanca;sannaya sam

udayanca atthatigamanca; sankharanam samudayanca atthaiiga

manca; vinnanassa samud-ayanca atthangamanca.'^'

Monks, develop concentration. A monk who is concentrated under

stands the nature of mind and matter rightly. And what does he

rightly understand it? The arising and the passing away of matter;

the arising and the passing away of feeling; the arising and the

passing away of perception; the arising and the passing of volitional

formations and the arising and the passing away of conscious-

152 ness.

3.3.1. Awareness of Breathing in and Breathing out

Anapanassatj is one of the most effective meditation subjects to

develop concentration quickly. It is much praised by the Buddha. If the

meditator practises it properly, according to the Buddha's instructions, it

can develop the mind up to the fourth rupavacara jhana in the fourfold jhana method.

Anapanassatj should be developed in four steps as to Anapanassati

Sutta, namely (1) awareness of the long breath, {digharh va assasanto

digharh assassamiti pajanati, digharii va passasanto digharh passassamiti

''' SN.2.p.l2(Myanmar). ''-Ibid.3,p,13(PTS) 118 pajanati) (2) awareness of the short breath, (rassaih va assasanto rassarh assassamiti pajanati, rassarh va passasanto rassarh passassamlti pajanati) (3) awareness of the whole breath, {sabbakayapatisaihvedi assasissamiti sikkhati. sabbakayapalisarhvedi passasissamlti sikkhati) and (4) the tranqu illizing the breaths, {passambhayarii kayasahkhararh assasissamiti sikkhati, passambhayarh kayasahkharam passasissamlti silddiati). '^"^ In practice, following the advice given in the commentaries the meditator should be aware of the in-breath (assasa) and the out-breath (passasa) and by the counting method {ganananaya) to develop concentration. The meditator should be aware of the in-breath and the out-breath by their gentle touch either at the top of the nose or at the nostrils or at the upper lip. Regarding this, Visuddhimagga states thus:

Only if the meditator practises Anapanassati by establishing his

mindfulness on the breath at the point of distinct contact with the in-

breath and out-breath will the Anapanassati concentration and

meditation be fully accomplished in him.'^"*

The meditator should not let his mind wander away to the other sense objects or to any bodily sensation which is not the subject of

Anapanassati.

IS' 1 MN.3.p.l23 (Myunniar); p.l24. (PIS). l34 Vis.1 .p.278 (Myanmar); Dr Min Tin Mon. ""•Breaktlirough in Samatha and Vipassana Meditation", p.16 (Eiit;lish). 119

3.3.2. Counting Method

In this regard, Visuddhimagga states thus:

"Herein, the clansman who is beginner should first keep aware to

this meditation subject by counting. And when counting, he or she

should not stop short of five or go beyond ten make any break in the

series. By stopping short five his thought get excited in the cramped

space, like a herd of cattle shut in a cramped pen. By going beyond

ten, his thought takes the number (rather than breaths) for their

support. By making a break in the series, he wonders if the

meditation subject has reached completion or not. So he should do

his counting without those faults."'"''^

As to the Visuddhimagga commentary, if the meditator wants to get concentration, he or she must apply 'ganana-naya'. It means the way that notes by counting breathing in and breathing out. How to count and note them is as follows:

The in breath and the out breath—one; the in breath and the out

breath—two; the in breath and the out breath—three; the in breath

and the out breath—- four; the in breath and the out breath—five.

Thus the meditator must count and note the in breath and the out breath mentally. Again, the meditator must count and note the out breath and the

Vis p.300 (English version); 11 Dhamniapiya. "Nihhunu in Theravada Perspective,"p. 118. 120 in breath in reverse manner like this:

The out breath and the in breath—one etc. It is called counting

method {ganannniiyn). \>h

3.3.3. Awareness of the Length of Breath and the Whole Breath

The length of breath should be determinated by the duration taken by the breath. If it takes a long time to breathe in or out, the breath is taken to be long. If it takes a short time to breathe in or out, the breath is taken to be short. The Breath may be short or long for some time or for the whole sitting. Whatever it is, after the meditator is aware of the length of breath, he should also be aware of the whole breath body from the beginning to the end by its touch at the top of nose or at the nostrils or at the upper lip.

He should not follow the breath either inwards or outwards. He should act like a gate-keeper.

A gate-keeper does not examine people either inside or outside the town for they are not his concern. But he does examine each person as the person arrives at the gate. Similarly the meditator pays no attention to the breath that has gone inward or outward the nose, because it is not his concern. But it is his concern each time the breath-in and the breath-out arrives at the nostril-gate.

In the same way, the meditator establishes mindfulness on the breath

'^"^ Vis,300-301.(English ); Min Gon Sayadaw. -Aniipuimssati Samadhivavam and Insighl Meditation," n.5-8. ''"• Ibid,1.271 (Myanmar); p.303(English). 121 at the point of contact with the nostrils or with the upper lip, without givi ng attention to the breath-in and the breath-out as they approach though they are not unknown to him as they do so. When he can calmly and

mindfully focus his mind on the beginning, the middle and the end of the breath-in and the breath-out for one hour or more time at every sitting, he

should proceed to the fourth step.

3.3.4. Tranquilhzing the Breaths

As the meditator mindfully concentrates on the breath-in and the

breath-out to be aware of the whole breath, his breathing becomes more and more gentle and subtle. For while other meditation subjects become clear at each higher stage, Anapanassati does not. In fact, as he keeps on developing it, it becomes subtler for him at each higher stage; it even

comes to the point at which it is no longer manifest or distinct.

When it becomes unmanifest, the meditator should not get up from his

seat and go away. He should go on sitting as he was and temporarily

substitutes the place where the breaths normally touched for the actual

breaths as the object of meditation. As he gives his attention in this way,

his mindfulness increases slowly, and the breaths will reappear after no

long time. Then he should go on focusing his attention on the in-breath and the out-breath at the point of contact to be aware of the whole breath .

Dr Min Tin Mon, "Breakthrough in Samaiha and Vipassana Meditation", p. 18-19. 122

3.3.5. The Appearance of the sign of Concentration

In mindfulness of breathing, all the three types of meditation sign or image (nimitta) are attainable. They are the preparatory sign {parikammanimitta), the acquired sign (uggaha-nimitta), and the counter sign (patibha- ga-nimitta). Herein, the nature in-going-breath and out-going-breath are taken as the preparatory sign. The grey dirty image that appears at a certain degree of mental concentration is also regarded as the preparatory sign. A white image like cotton or silk cotton that appears at a certain degree of mental concentration is called the acquired sign. There may also appear image of other colours or shape. Different signs may appear to different people due to the difference in perception. Generally the nimitta which is as white as pure cotton mass is called the acquired sign. It is not clear like glass. When the sign changes from the pure white to a clear and bright sign like evening star or like a clear and bright piece of glass, it is called the counter sign. When the sign appears in the form of a ruby, the sign like an unclear ruby is called the acquired sign, and the one like the bright ruby is called the counter sign. The meditation sign may appear in front of the face. The meditator should not pay attention to these signs as they are not stable. The meditation sign should appear at the point of contact of the breath with the nostrils. Some signs may extend from the nostril either inwards or outwards like a rod. In these cases, the meditator should not led his mind follow the sign inwards or outwards; he should keep his meditating mind immersed in the sign that exists nearest the nostril. When the meditating mind remains fixed calmly in the sign for one hour, two 123 hour, etc., at every sitting the sign will gradually and slowly becomes more and more clear and bright. When the sign is specially clear and bright, it becomes the counter sign. ^'

To explain about the signs {nimittas) and their significance in detail, the meditator should take one kind of meditation subject, i.e. an object of earth {pathavTkasina). By observing an earth circle, he may meditate:

''Pathavl Pathavf repeatedly either by murmuring it slowly or by just noting it in the mind. Such a kind of object saw by the very physical eye and imaged by the mind is called the preliminary sign {Parikammanimitta).

As the meditator proceeds, he finds that he can see the meditative object, e.g an object of earth {{pathavTkasina) without looking at it directly. He has acquired the image in his mind, and he can see it with eyes closed. It is called the acquired image (L/ggahanimitta). As the meditator proceeds on, at the point when concentration reaches upacarasamadhi ( neighbourhood- concentration), acquired image suddenly changes into a bright, clear and steady image. It is similar to the original object but it is many times brighter and clearer than the acquired image. It is entirely free from faults such as unevenness and graininess, etc., that may be present the original object. It is immovable as if it remains fixed in the eye.

'''SN.3.p.396. (Myanmar); p.264 (Roman); Abhis.p.58-61 (Myanmar); Narada Maha Thero, "A Manual of AhLldhainma." p.473-374 (English). Min Tin Mon. Dr., "Breakthrough in Samatha and VipassanS Meditation"', p. 19-22. "* Anuruddha Thero "Abhidhamnuitthasangaha". p.60-62 (Myanmar); Narada Maha Thero, "A Manual of Abhidharnma'",p.435-438. Janakabhivamsa A Shin, " Basic Saiigaha", p.560-566; Min Tin Mon Dr., "The Essence of Buddha Ahhidhanuna". p.375-378. 124

3.3.6. The Development of Absorption (Appana)

From the time the counter sign appears, the hindrances {nivarana) are removed from the mind. The remaining defilements are subdued. The mind is pure and the mindfulness {suti) remains attentively and closely fixed at the Anapanapalibhaga-nimitta.^^'^

A precaution should be pointed out here. In both steps when the acquired sign and the counter sign become stable and homogenous with the in-breath and the out-breath, and the meditator is trying to establish his mindfulness firmly and calmly on the sign, he should avoid looking at the sign and then at the breath. He should completely stop looking at the breath as before, and fix his meditating mind at the AnSpana-nimitta entirely.

In case the nimitta disappears, he should watch the in-breath and the out-breath as before. When the nimitta reappears and becomes stable, he should again try to be aware of the nimitta only. If he practices in this way, the nimitta will be firm, and the concentration will gradually rise to the neighbourhood concentration.

In reality just as the chief queen takes great care to guard the embryo of the future universal monarch, just as the farmers diligently guard their rice-plant and barely-plant with ripe-grains, so should the meditator carefully guard the Anapanapafibhaga-nimitta.

He should reflect on that counter sign again and again. By such repeated reflection, he should try to guard the access concentration so that

It means sign of breathing in and breathing out that the meditator can see in his mind as if seeing by the very physical eyes. 125 it is not destroyed. He should balance the five faculties (indriyas) by keeping them under control with mindfulness and balancing energy (viriya) with concentration {sainadhi) and faith (saddha) with understanding {paii-

—s 162 na).

He should balance with the seven enlightenment factors (BoJJh- aiigas). At the time the meditating mind slackens from the meditation object (counter sign) and his morale is low, he should develop the three enlightenment factors concerning investigating wisdom {dhammavicaya) energy {viriya) and joy {plti). By doing so, he is holding his mind and uplifting his slackening morale. On the other hand, when the meditating mind is enthusiastic, restless and wandering for such reasons as the energy is in great excess, he should develop the three factors concerning tranquility (passaddhi), concentration {samadhi) and equanimity (upekkha).

By doing so, the meditator is suppressing his enthusiastic and restless mind and restraining his wandering mind. Mindfulness controls and guards the meditation object from disappearing. It also controls and guards the meditating mind to be constantly aware of meditation object and not to get lost from meditation. So it is desirable at all times (Sabbathlka).

When the meditator can develop concentration so that he can calmly and firmly establish his meditating mind on the very clear and bright object of counter sign for one hour or two hours etc., the sign become

'" DN-A,2.p.377 (Myanmar) ;Vol.3.p.787 (Roman). '"' Vis.l.p.125-126 (Myanmar); Vis-il,l.p.l50-154 (Myanmar). Min Tin Mon Dr., "Breakthrough in Saniarha and ('7/;«.v.va;(a Meditation", p.22-24 (English). 126 extraordinarily clear and bright at the full absorption stage. Emerging from full absorption, he should then turn his attention towards the heart-base

{hadaya-vatthu) in the heart. If he practises several times, he can easily discern with his wisdom the clear mind-door {bhavangacitta) which_ depends on the heart-base for its arising. He can also discern with his wisdom, the counter-sign that appears at the mind-door.

Then, he should try to develop his concentration so that it rises higher and higher and observing the mind-door and the counter sign together he should reflect on the Jhana factors which take the counter sign as object. He will gradually discern them with his wisdom without much difficulty. The Jhana practitioner will discern in detail Five Jhana factors as below:

(1) Vitakka- initial application of the mind to the counter sign, initial

application that directs the mind towards the object,

(2) Vicara- sustained application of the mind and repeated reflection

the counter sign, or sustained application that examines the object

again and again.

(3)P/7/-joy and fondness of the counter sign, or joy or pleasure

interest in the object,

{4)Sukha- pleasant feeling and blissful enjoyment of the counter

sign.

(5) Ekaggata- unification and establishment of the mind calmly on

the counter sign. 127

To explain them further, now the five factors of Jhana are being developed slowly. The initial application {vitakka) directs the mind towards the object of anSpanussati: it temporarily inhibits sloth and torpor.

Sustained application (vicara) sustains the mind on the object by examining again and again; it temporarily inhibits skeptical doubt (vicikiccha). Pld develops joy or pleasurable interest in the object; it temporarily inhibits ill- will. Piti is also a precursor of sukha (pleasant feeling). PIti creats an interest in the subject while sukha enables one to enjoy object. Sukha holds the mind to stay longer on the object by its bliss; it temporarily drives away restlessness and remorse. Ekaggata gathers the citta and its concomitants on object to reach the state of one-pointedness; it temporarily inhibits sensual desire. When the hindrances subside temporarily, the mind does not away from the object as frequently as before and a weak degree of concentration is attained.""*

When the Jhana factors are fully developed, it can be assumed that the first rupavacara kusala jhana has arisen in the meditator. He should then enter up the jhana often without reviewing it much. He should also practise to develop the mastery in the five ways with respect to the first

Jhana. The ways are as follows:

(1) Avajjanavasi {xwdsxtxy in adverting) —that is the ability to discern

the first jhana factors immediately after emerging from jhana,

(2) Samapajjanavasi {mdsiQxy in attaining) — that is the ability to en-

"'•* Narada Maha Thera, "A Manual of Abhidhamma", p.69-72.Min Tin Mon Dr. "The Essence of Buddha Abhidhamma", p.41. 128

tQv Jfiana when one wishes to be in the jhana,

(3) Adhitthanavasi (mastery in resolving)—that is the ability to

remain in jhana for as long as one has determined to be in jhana,

(4) VutthanavasF {nvdstevy in emerging) —that is the ability to leave

the jhana at the time one determines or to emerge from it at will,

and

(5) Pacca vekkhana vasF (m'dstery in reviewing) — that is the ability to

quickly discern the jhana factors to re-enter th& jhana.^^^

At that level of Jhana meditation, the meditator's concentration is so deep and steady that the meditator can move on to develop vipassana mQditation to attain path and fruition knowledge or enlightenment (wagga-phaJa-nana).

The aforesaid samatha meditation is in accordance with the Pali texts, commentaries, sub-commentaries and Pha Auk Sayadaw's view.

According to Moe Gok Sayadaw's meditation method, the meditator must do five kinds of preliminary functions before the meditator practises

Samatha meditation and Vipassana meditation. They are as follows:

1. Devote yourself to the Buddha both, physically as well as mentally.

In other words the complete surrender to the Buddha,

2. Ask for pardon if you have done any wrong to the Triple Gems,

parents, teacher and noble persons either physically, verbally or

mentally, i.e confess the wrong you have done in the life to the

respected person. Radiate loving kindness towards all sentient beings

"" KN.Patis.p.')6 (M\anmar); p.')"? (PTSj; l)liainniapi\a U., "Nihhatm in 777tTavaa'a Perspective.p. 16.'). 129

including your guardian angel and those who watch over your

property, your city and the Sasana. In sort have love and kind

towards every being.

3. Make a wish {adiuhana) for all the merits that you have gained

during this life and in previous lives to result in enlightenment.

4. Try to realize the nature of death {marananussati) by thinking that

you have died in your uncountable past existences and that you will

have to die some day. Try to realize and persuade yourself that you

must work hard before death arrives and thereby develop the effort

and energy to meditate."'''

After that, the meditator can practise samatha and vipassana meditation. Regarding the practice of samatha, based on the Pali texts,

Moe Gok Sayadaw said as follows:

The meditator must be aware of the in-breath and the out-breath

first. It is mindful of the incoming and outgoing breath. Do not force

it or reduce it, but breathe in and out regularly. The meditator can

establish his mindfulness on the upper lip or at the nose tip or at the

sternum, but it is better to keep it at the nose tip (to be sharper in

developing concentration). Whatever site the meditator has chosen,

he must try to be mindful continuously. Anapanassatti is the mindfu

lness that occurs when the meditator contemplated on the incoming

and outgoing breaths. The meditator practising anapanassatti fixes

the mind strongly on the breathing while taking breaths regularly and

Kyaw Thein U, "Moe Gok Sayadavv's Meditation Method," p.3. 130

normally. He first focuses the mind at the nose tip and watches the

air that goes in and out at the nose tip. Apart from this mindfulness

of the touch of air he must not divert his attention to any other

object.

To explain more on samatha practice, the meditator should act like a cowherd.

A cowherd wanted to tame a wild calf that had been reared on a wild cow's milk, he would take it away from the cow and tie it up apart with a rope to a stout post dug into the ground; then the calf might dash to and fro, but being unable to get away, it would eventually sit down or lie down by the post. So too, when a bhikkhu wants to tame his own mind which has long been spoilt by being reared on visible data, etc., as object for its food and drink, he should take it away from visible data, etc., as object and bring it into the forest or to the root of a tree or to an empty place and tie it up there to the post of in-breaths and out-breaths with the rope of mindfulness. And so, his mind may then dash to and fro when it no longer gets the objects it was formerly used to, but being unable to break the rope of mindfulness and get away, it sits down, lies down, by that object under the influence of access and absorption. Hence the Ancients said:

Yatha thambhe nibanddheyya

vaccharh damaih naro idha

bandhenevarh sakarii cittarh

'"' MN,3.p.l24 (Myanmar); p.l21-i:2 (PTS); DN,2.p.230.328 (PTS); Vis,1.272, 302,303 (English); Kyaw Thein U, "Moe Gok Sayadaw's Way to the Vipassaa Practice", p.5. 131

sntiyaranmmnc dnihnn.

'Just as a man who tames a calf

Would tie it to a post, so here

Should his own mind by mindfulness

Be firmly to the object tied'.

This is how an abode is favourable to his development.

Thus, when the meditator's mind is tranquilizised, purified and concentrated, he can go to vipassana meditation.

To draw a conclusion, Yanika (vehicle) is of two types: samatha- yanika (one who has tranquility as vehicle) and vipassana-yanika (one who has insight as vehicle). Those practising vipassana meditation without attaining the level of samatha-jhana (absorptions) are known as sukkha- vipassaka-yanika or sudd/ia-vipassana-yanika. Those who teach the method of samatlia-yanika base their instruction on the commentary statement in the text. The statement reads as follows:

Tani va pana jhanani samapajjitva vutttiaya jliSnasampayuttam cittam

ktiayato vayato sampassato vipassanaJckhane Jakkhanapativedliena

upajjati ktianikacittckaggata.

Alternatively, when, having entered upon those jhanas and emerged

from them, he comprehends with insight the consciousness

associated with the Jhana as liable to destruction and to fall, then at

If means one who supports his practice with bare insight as vehicle, i.e he can become an Arahant without Jhanas because he practises insight-meditation (vipassana-bhavana) with the momentary concentration). Nyanatiloka "Buddhist Dictionary." p.2f)4-205. ""'Vis.l.p.281 (Myanmar). 132

the actual time of insight momentary unification of the mind arise

through the penetration of the characteristics of impermanence, and

170

SO on.

However, those who prefer to teach the method of sukkha-vipassana- yanika base their instruction on the sub-commentary statement of the text.

The statement reads as follows:

Khanikacittekaggatati khanamattatthiko samadhi. Sopi hi arammane

tirantaram ekakarena pavattamano patipakkhena anabhibhuto appito

viyacittaih niccalam thapeti}^^

Khanika-samadhi means concentration, which penetrates into the

objects from moment to moment. Such kind of concentration is able

to destroy the hindrances (sensual thoughts and thoughts of ill will

etc.), so that the mind is unshakable upon the object and rests upon 1 79 the object from moment to moment.

By practising insight meditation, one realizes the path and fruition

knowledge. According to Tlieravada Buddhism since one has fully attained

the path-knowledge and fruition-knowledge through vipassana meditation,

he or she is considered as an enlightened being. In the present day,

Buddhists, in Myanmar mostly practise vipassana meditation without

developing samatha jhana. However, some meditators do start their practise

'"'Vis,p.282(Egnlish). Vis-TT,p.342 (Myanmar). ' Dhammapaiya U, ""Nihhaiui in Thcrovuda Perspcciive", p. 127. 133

— '173 with the development of jhann before switching to vipassana meditation.

Most Myanmar meditation masters including Moe Gok Sayadaw state that khanika-snmadlii (momentary concentration) has the function of concentration in that it removes mental distractions from the mind and eradicates adverse things known as nivarana (hindrances) at each moment of awareness. This kind of mental state that temporarily keeps hindrances away from one's mind is able to attain insight and path and fruition knowledge. Yet Pha Auk Sayadaw, a well-known master in Myanmar prefers to start his instructions with the development of jhana meditation.

After all, if the meditator practises meditation by following samatha-yanika

(one who has tranquility as vehicle), he will become an Arahanta with the supernormal powers; but if the meditator follows suddha-vapassana-yanika

(one who supports his practice with bare insight as vehicle) he will become an Arahanta without the supernormal powers. The discussions mentioned above are in short about how to practice samatha meditation. After the discussion about the practice of samatha meditation, we are here to try to explain about how to practice vipassana xntdxXoXion.

3.4. How to Practice Vipassana yi^diidXion

After getting samadhi, the meditator can practice vipassana medita tion. Here, before discussing Moe Gok Sayadaw's meditation method, it is necessary to discuss K//7a.v.sa/7a meditation in Mahasatipatthana Sutta where

"" Dhammapaiya U, ^'Nihhaiui in Therovadii Perspcclive". p. 127. 134

Buddha expounded the four foundations of mindfulness in it. They are

(1) Contemplating body as body {kayanupassanasatipatthana),

(2) Contemplating feeling as feeling {vedananupassanasatipatthana),

(3) Contemplating mind as mind {cittanupassanasatipatthana), and

(4) Contemplating dhamma-ohjcct as dhawma-obiect {dhammanupa-

ssanasatipatthana).

3.4.1. Kayanupassanasatipatthana

It can be divided into six sections. The first section is devoted to the in and out breathing {anapanapabba). There is the detail discussion about the way how to practise it.

A meditator, going into forest, or to the root of a tree, or to ampty chamber, solitary place sits down cross-legged, keeping his body erect, and set his mindfulness alert. Always mindful, he breathes in and breathes out.

Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe in sensitive to the entire body, and to breathe out sensitive to the entire body. He trains

'^"' DN.2.p.229 (Myanmar); p.327 (PTS). 135 himself to breathe in cahiiing the bodily processes, and to breathe out calming the bodily processes or in the same way. 175

Thus, the meditator dwells perceiving again and again the body in himself, the body in others, the body in himself and in others. He dwells perceiving again and again the cause and actual appearance of the body, the cause and actual dissolution of the body, both the actual appearance and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a self, a soul, T). That mindfulness is just for gaining insight {vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world.'^'^'

Second one is section on postures (iriySpathapabba). While walking a meditator knows it as walking; while standing, he knows it as standing; while sitting, he knows it as sitting; while lying down he knows it as lying down. To summarize, the meditator should know whatever way his body is moving or placed. Thus he dwells perceiving again and again the body in himself, the body in others Being detached from craving and wrong views he dwells without clinging to anything in the world.

Third one is section on clear understanding (sampajaniiapabba). When a meditator is going forward, he knows it as going forward; when he is going back, he knows it as going back etc. He is constantly aware the

'"'MN,3.p.l22 (Myanmar); p.124 (PTS); DN.2.p.229 (Myanmar); p.327 (PTS). '"'' Ibid.1.p.70 (Myanmar); Ibid.2,p.229 (Myanmar): p.327 (PTS), 136 movement of his body. To summarize, he should know whatever he does.

Thus he dwells perceiving again and again the body in himself, the body in others Being detached from craving and wrong views he dwells without clinging to anything in the world.

Fourth one is section on contemplation of impurities {patikulama- nasikarapabba). A meditator reflects closely upon in this very body, from the soles of feet up and from the tip of the head hair down, enclosed by the skin and full of various kinds of impurities, thinking thus "There exists in this body: hair of the head, hair of the body, nail, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, menbrains, spleen, lungs, intestines, mesentery, gorge, faeces, brain, pile, phlegm, pus, blood, sweet, solid fat, tears, serum, saliva, mucus, synovic fluid, urine." Thus he dwells perceiving again and again the body in himself, the body in others Being detached from craving and wrong views he dwells without clinging to anything in the world.

Fifth one is section on contemplation on elements (DhStuma- nasikarapabba). A meditator examines closely upon in this very body, however it be placed or disposed as composed of only primary elements thus: "There exists in this very body the earth element, the water element, the fire element and the air element. Thus, he dwells perceiving again and again the body in himself, the body in others Being detached from 137 craving and wrong views he dwells without clinging to anything in the world.'^^

Sixth one is section on nine stages of corpses (Navasivathikapabba). Furthermore, as if a meditator were to see a corpse cast away in a charnel ground - one day, two days, three days dead ~ bloated, livid, & festering, he applies it to this very body, 'This body of mine, too: Such is its nature, such is its future, such its unavoidable fate'... "Or again, as if he were to see a corpse cast away in a charnel ground, picked up by crows, vultures, and hawks, by dogs, hyenas, and various other creatures...a skeleton smeared with flesh and blood, connected with tendons...a fleshless skeleton smeared with blood, connected with tendons...a skeleton without flesh or blood, connected with tendons...bones detached from their tendons, scattered in all directions -- here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull...the bones whitened, somewhat like the color of shells...piled up, more than a year old...decomposed into a powder:

He applies it to this very body, 'This body of mine, too: Such is its nature, such is its future, such is its unavoidable fate.'

Thus, he dwells perceiving again and again the body in himself, the body in others, the body in himself and in others. He dwells perceiving again and again the cause and actual appearance of the body, the cause and

MN.l.p.70-7: (Myanmar); p.74 (FiS). 138 actual dissolution of the body, both the actual appearance and dissolution of the body with their causes. To summarize, he is firmly mindful of the fact that only the body exists (not a self, a soul, I). That mindfulness is just for gaining insight {vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world.'^*^

3.4.2. Vedananupassanasatipatthana

Here (in this teaching), (1) while experiencing a pleasing feeling, he knows, it as a pleasing feeling; or (2) while experiencing an unpleasing feeling, he knows it as an unpleasing feeling; or (3) while experiencing a feeling that is neither pleasant nor unpleasant, he knows it as a feeling that is neither pleasant nor unpleasant. (4)While experiencing a pleasant feeling associated with sense pleasures, he knows it as a pleasant feeling associated with sense pleasures; (5) while experiencing a pleasant feeling not associated with sense pleasures, he knows it as a pleasant feeling not associated with sense pleasures. (6) While experiencing an unpleasant feeling associated with sense pleasures, he knows it as an unpleasant feeling associated with sense pleasures; (7) while experiencing an unpleasant feeling not associated with sense pleasures, he knows it as an unpleasant feeling not associated with sense pleasures. (8)While experi encing a feeling that is neither pleasant nor unpleasant that is associated

'^^MN.l.p.TSCMyanmar); p.74-75 (PTS): DN.2.p.230-234 (Myanmar); p.328-333 (P TS); JitikaUand Dhammika U "MaluTsiitipaiihiiini Siiini."p. S-IS. 139 with sense pleasures, he knows it as a feeling that is neither pleasant nor unpleasant that is associated with sense pleasures; (9) while experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures, he knows it as a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures.

Thus, he dwells perceiving again and again feelings in himself, feelings in others, feelings in himself and in others. He dwells perceiving again and again the cause and actual appearance of feelings, the cause and actual dissolution of feelings, both the actual appearance and dissolution of feelings with their causes. To summarize, he is firmly mindful of the fact that only feelings exists (not a self, a soul, I). That mindfulness is just for gaining insight {vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world.' '^

3.4.3. Cittanupassanasatipatthana

Here (in the Buddha's Sasana), when a meditator is greedy, he knows it as greedy; or when he is not greedy, he knows it as not greedy; when he feels furious, he knows it as furious"; when he does not feel furious, he knows it as not feel furious"; when he is ignorant, he knows it as ignorant; when he is not ignorant, he knows it as not ignorant; when a lazy and slothful mind arises, he knows it as a lazy and slothful mind". As the

'"' MN.l.p.74 (Myanmar); p.75-76 (PTS); DN,2.p.236 (Myanmar); p.333-334 (PTS); Jitika U and Dhammika U "'MahSsatipaUhSim Sutln". p. 19-20. 140 aforesaid way, the remaining minds: a distracted mind {vikkhittacitta), a developed mind (wahaggatacitta), an undeveloped mind (amahaggatacitta), an inferior mind {sauttaracitta), a superior mind {anuttaracitta), a

concentrated mind {samahitacitta), an unconcentrated {asamahitacitta), a mind temporarily free from defilements {vimutticitta), a mind temporarily not free from defilements ( avimutticitta) should be understood.

Thus, he dwells perceiving again and again minds in himself, minds

in others, minds in himself and in others. He dwells perceiving again and again the cause and actual appearance of minds, the cause and actual dissolution of minds, both the actual appearance and dissolution of minds with their causes. To summarize, he is firmly mindful of the fact that only minds exists (not a self, a soul, 1). That mindfulness is just for gaining

insight (vipassana) and mindfulness progressively. Being detached from

craving and wrong views he dwells without clinging to anything in the

world.'*^"

3.4.4. Dhammanupassanasatipatthana

This may be presented in five sections. First one is on hindrances

{nivarana). A meditator dwells perceiving again and again the five

hindrances as just the five hindrances. Here while sense-desire is present in

him, he knows, "There is sense-desire present in me"; while sense-desire is

"*"MN,1 .p.75(Myanmar); p.76-78 (PTS): DN.2.p. 237 (Myanmar); p.334 (PTS); Jitika U and Dhammika U "Mahasulipaithana Sulla", p.21-22. 141 not present in him, he knows, "There is no sense-desire present in me". He also icnows how sense-desire that has not yet arisen comes to arise; he also knows how sense-desire that has arisen comes to be discarded; he knows how the discarded sense-desire will not arise again in the future. The rest hindrances, namely, ill-will, sloth and torpor, distraction and worry, and doubt or wavering of mind should be elaborated in the same way.

Thus, he dwells perceiving again and again Dhammas in himself,

Dhammaii in others, Dfiammas in himself and in others. He dwells perceiving again and again the cause and actual appearance of Dhammas, the cause and actual dissolution of Dhammaii, both the actual appearance and dissolution of Dhammas with their causes. Thus, he is firmly mindful of the fact that only Dhammas exists (not a self, a soul, I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world.

The second one is on aggregates (Khaddhapabba). A meditator dwells perceiving again and again the five aggregates of clinging as just the five aggregates clinging. Here, a meditator perceives thus: "This is the matter; this is the cause and actual appearance of the matter; this is the cause and actual dissolution of the matter. The rest aggregates, such as, feeling, perception, volitional formation and consciousness should be

""MN.I .p.76 (Myanmar); p.77-78 (PTS): DN.2.p.237 (Myanmar); p.335. (PTS); Jitika U and Dhammika U, "Mahasiiiipuiilmna 5i//to."p.23-2ri. 142 understood in the same way. Thus he dwells perceiving again and again the

Dhamwa^ in himself, the body in others Being detached from craving

1 09 and wrong views he dwells without clinging to anything in the world.

The third one is on sense bases (ayatanapabba). A meditator dwells perceiving again and again the six internal and external sense bases as just the six internal and external sense bases. Here, he knows the eye and visible objects and the fetter that arise dependent on both. He also knows the fetter which has not yet arisen comes to arise; he knows how the fetter that has arisen comes to be discarded; he knows how the discarded fetter that has arisen comes to be discarded and he knows how the discarded fetter will not arise in the future. The rest of the internal and external sense bases, namely the ear and sound and fetter, nose and odours and the fetter, the tongue and tastes and the fetter, the body and tactile and the fetter, the mind and mind objects {Dliamma) and the fetter should be understood in the same way. Thus he dwells perceiving again and again the Dhammas in himself, the body in others Being detached from craving and wrong views he dwells without clinging to anything in the world."^^

The fourth one is on enlightenment factors (boj/hangapabba). A meditator dwells perceiving again and again the seven factors of enhghten- ment as just the seven factors of enlightenment. While the enlightenment factor of mindfulness is present in him, he knows, "The enlightenment

"-MN.l.p.76(Myanmar); p.78-79 (PTS); DN,2.p,237 (Myanmar); p.336. (PTS); JitikaU and Dhammika U "Mahasatipaiihana Sutla". p.2.'S-27. "*•' DN,2.p.239 (Myanmar); p.336 (PTS); p. 27-29 (Pjiglish). 143 factor of mindfulness is present in me"; or while the enlightenment factor of mindfulness is not present in him, he knows, "The enlightenment factor of mindfulness is not present in me". He also knows the enlightenment factor of mindfulness which has not yet arisen comes to arise; and he knows how the complete fulfillment in developing the arisen enlightenment factor of mindfulness comes to arise. The rest enlightenment factors namely the enlightenment factor of investigation of phenomena, the enlightenment factor of effort, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentra tion, the enlightenment factor of equanimity should be understood in the same way. Thus, he dwells perceiving again and again the Dhaimnas in himself, the body in others...Being detached from craving and wrong views he dwells without clinging to anything in the world.

The fifth one is on Noble Truth (Saccapabba). A meditator dwells perceiving again and again the Four Noble Truths as just the Four Noble

Truths. He knows as it really is, "This is suffering"; he knows as it really it

"This is the cause of suffering"; he knows as it really is, "This is cessation of suffering"; he knows as it really is. "This is the path leading to the cessation of suffering". Herein, first one is on the truth of suffering

{dkkhasaccapabba). The meanings of dukkhasacca, jati, jara, marana, soka, parideva, dukkha, dowanassa. upayasa have been discussed in second chapter. Having to meet with sights, sounds, odours, tastes, tactile objects

'"•^ DN,2.p.241 (Myanmar); p.336-337 (PTS); Jitika U and Dhammika U ''Mahasatipatthana 5(/«a,"p.29-32. 144 and Dhammas in this world which are undesired, or those who desire one's disadvantages, loss, discomfort, or associate with danger—this is called the suffering of having to associate with those who one dislikes {apiyehi sampayogo dukkho).

Not being able to meet with sights, sounds, odours, tastes, tactile objects and Dharnma^ in this world which are undesired, or with mother or father or brother or sister or friends or relatives those who desire one's advantages, benefit , comfort, or free from danger—this is called the suffering of being separated from those who one likes {piyehi vippayogo dukkho).^xshmg for what one cannot get merely by wishing "Oh we werenot subject to the Dhamrnas such as birth, rebirth, aging, illness, death, sorrow, lamentation, physical pain, mental pain, and anguish is the suffering of wishing for what one cannot get. And the five aggregates of

1 XS clingmg are suffering. This is called the Noble Truth of Suffering.

The second one is on the Noble Truth of the cause of suffering

(samudayapabba). It is that craving that give rise to fresh rebirth; and which together with delight and clinging, finds great delight in this and that namely craving for sense pleasures (kamatanha), craving for better existence {bhavatanha), and craving for non-existence {vibhavatanha).

When this craving arises and establishes itself, it does so in delightful and pleasure characteristic of the world. In the world the eye has the

"' DN.2.p.243-244 (Myanmai): p.337-339 (PTS): Jitika U and Dhammika U., •'•Mahasatipatthana Sutta". p.33-37. 145 characteristic of being delightful and pleasurable. When this craving arises, it arises there i.e. in the eye. When it establishes itself, it estabhshes itself there. The rest phenomena such as the ear, the nose, the tongue, the body, the Dhamma, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, thought-consciousness, eye- contact, ear-contact, ear-contact, nose-contact, tongue-contact, body- contact, mind-contact, the feeling born of eye-contact, the feeling born of ear-contact, the feeling born of tongue-contact, the feeling born of body- contact, the feeling born of mind-contact, the perception of visible objects, the perception of sounds, the perception of odours, the perception of tastes, the perception of tactile objects, the perception of dhammas, the volition towards the visible objects, the volition towards the sounds, the volition towards the odours, the volition towards the tastes, the volition towards the tactile objects, the volition towards the Dhammas, the craving for visible objects, the craving for sounds, the craving for odours, the craving for tastes, the craving for tactile objects and the craving for Dhamma, the initial thinking about visible object, the initial thinking about sounds, the initial thinking about odours, the initial thinking about tastes, the initial thinking about tactile objects, the initial thinking about Dhammas, the continued thinking about visible object, the continued thinking about odours, the continued thinking about tastes, the continued thinking about tactile objects, the continued thinking about Dhammas should be 146 understood in the same way. This is called the Noble Truth of the cause of suffering.

The third one is on the Noble Truth of the cessation of suffering

{Nirodhasacca). It is the completely extinction and cessation of this very craving, its abandoning, and discarding, liberation, detachment from it.

When this craving ceases, it does so in delightful and pleasurable characteristics of the world. In the world, the eye has the characteristic of being delightful and pleasurable. When this craving is abandoned, it is abandoned there (in the eye); when it ceases, it ceases there. In the same way, the rest phenomena such as the ear, the nose, the tongue, the body, the

Dhamma, eye-consciousness, ear-consciousness, nose-consciou.sness, etc. should be understood. This is called the Noble Truth of the cessation of suifermg.

The fourth one is on the Noble Truth of the way leading to the cess ation of suffering {Maggasaccapabba). It is the Noble Eightfold Path, namely, right understanding {sanimadillhi), right view {sammBsaiikappa), right speech {sammavaca), right action {sammakammanta), right livelihood

{samniaajlva), right effort {sainmavayama), right mindfulness (samwasatl) and right concentration {sawmasamadhi).

'*"' DN.2.p.245 (Myanmar); p.334-341 (PIS): .litika U and Dhamm\ka \J •'Mahasatipallhana SuttJ'. p..37- 40. '^^ Ibid.p.247 (K4yanmar); p.341-343 (PTS); .litika U and Dhammika U "'Mahasatipallhana Sulla", p.41-44. 147

To explain the concepts further let us take firstly Right Unders tanding, i.e. the understanding of suffering, the understanding of the cause of suffering, the understanding of the cessation of suffering, the understanding of the way leading to the cessation of suffering. Thoughts directed to liberation from sensuality, thoughts free from ill-will, and thoughts free from cruelty are called Right Thought.

Right Speech means: abstaining from lying, from tale-bearing, from abusive and harsh speech, from vain and unbeneficial talk. Abstaining from killing, from stealing, from wrongful indulgence in sense pleasures is called Right Action. Abstaining from a wrong way of livelihood and living by a right means of livelihood are called Right Livelihood. Coming to the next one there are four aspects of Right Effort, two of which refer to evil and the other two to good. First, is the effort to reject evil that has already arisen; and second, the effort to prevent the arising of evil. Third, is the effort to develop the good which has not arisen, and fourth, the effort to maintain the good which has arisen. A meditator dwells perceiving again and again the body as just the body with diligence, clear understanding and mindfulness, thus keeping away covetousness, mental pain in the world. In the same way, feelings, the mind and D/mmmaa should be understood. It is called Right mindfulness. A meditator being detached from sensual desire and unwholesome states attains and dwells in the first Jhana which has reflection (vitakka), investigation (vicara), rapture (pTti), and comfort

(sukha) born of detachment (from hindrances). With subsiding vitakka and vicara, he attains and dwells in the second Jhana with internal tranquility dwells in equanimity with mindfulness and clear understanding, and experiences sukha in the mind and body. He attains and dwells in the third jhana; that which causes a person who attains it to be praised by the Noble

Ones as one who has equanimity and mindfulness, one who abides in sukha. By being detached from both sukha and dukkha and by the previous cessation of gladness and mental pain, a meditator dwells in the fourth jhana, a state of pure mindfulness born of equanimity. This is called

Right Concentration. This is called the Noble Truth of the way leading to the cessation of suffering.

Thus he dwells perceiving again and again Dhammas in himself,

Dhammas in others, Dhamrnaa in himself and in others. He dwells perceiving again and again the cause and actual appearance of Dhammas, the cause and actual dissolution of Dhammas, both the actual appearance and dissolution of Dhammas with their causes. To summarize, he is firmly mindful of the fact that only Dhammas exists (not a self, a soul, I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. In this way a meditator dwells perceiving again and again the four Noble Truths as just the four Noble 149

Truths.'****

Indeed, whosoever practises these four foundations of mindfulness in this manner for a certain duration, (from seven years to seven days), one or two resuUs to be expected in him: Arahantship in this very existence or if there yet remains any trace of clinging, the state of an Anagami. This is the one and the only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths and for the realization of

_ 1K^ Nibbana. Thus the only way is four Satipafthanas.

To note about dhammanupassana especially, whether the meditator observes any aggregate, that is, matter or feeling or perception or volitional formation or mind. If he or she sees the arising and disappearing of any one of them, it is called ''Dhammanupassana". Before the meditator sees the arising and disappearing of matter, if the meditator watch out the matter, it is kayanupassana; if the meditator observes the feeling, it is vedananupassana; if a meditator notes the perception and the volitional formation, it is Dhammanupassana: if the meditator is mindful of the mind, it is cittanupassana.

However, if the meditator has seen only the arising and disappearing of matter or feeling or perception and volitional formation or mind, they

'*"* DN.2.p.24Q(Myanmar); p.:^4.V.i45 (PTS); Jitika IJ and Dhammika U., "Mahasatipatlhana Sulla." p.44. "*•' Ibid, p,250 (Myanmar): p. 245-246 (PTS): Jitika U and DJiammika U '\Mahasaljpallhana Sutta;'pAl-49. 150 are called "'Dhammanupassana'\ All of satipatthanas^''^^ lead to ""Dhamma- nupassana". Only when the meditator's knowledge turns to "Dhammanu- passana", it is called V//7a.s.va/7a.'^'

In addition, the five aggregates can be taken and divided by the four foundations of mindfulness. They are as follows:

(l)The aggregate of matter is contemplating body as body {kaya-

nupassanasatipafthana),

(2) The aggregate of feeling is contemplating feeling as feeling

(vedananupassanSsa tipallhana),

(3) The aggregate of perception and the aggregate of volitional

formations is contemplating Dhamma as Dhamma {Dhammanu-

passanasatipatthana) and

(4)The aggregate of mind is contemplating mind as mind {cittananu-

pussanasatipatthana).

The way how to practise them is that contemplating of the arising and the perishing of the aggregate of matter is contemplating body as body

{kayanupassanasatipatthana), the contemplating of the arising of perishing of the aggregate of sensation, contemplating sensation as sensation( vec/a/7a- napassanasatipatthana)\ contemplating of the arising and the perishing of the aggregate of perception and the aggregate of the fifty kinds of conco mitant, contemplating dhamma as dhamma {dhammanupassanasatipatthana): contemplating of the arising and the perishing of the aggregate of

'" Sanuiuih sali. paliilhati asmintiti paiihaimm. saliva patllianani satipalthanaih. It means mindfulness that exist in meditaliiin objects.DN-A.2,p.348 (Myuninar). ''" Ghosita U.. - Vipassimahhumir p. l28-)29. 151

mind is contemplating mind as mind {cittanupassanasatipatthSna). This is

how the meditator practices the Four Foundations of Mindfulness as to

Mahasatipatthana Sutta.

3.5. The Late Moe Gok Sayadaw's meditation method

According to Moe Gok Sayadaw's vipassana meditation method, first the meditator must be aware of the breathing in and breathing out until he can get Samatha (concentration). After being perfect in samatha, the meditator practises vipassana meditation. We should discuss in detail about

Moe Gok Sayadaw's vipassana mtdxidXion method.

Moe Gok Sayadaw's meditation method is based on the Tipitaka, where it is to observe the arising and disappearing {samudayadhamma nupassT va vayadtiammanupassi va). To observe the arising and disap pearing means to note the arising and disappearing of both of mind and

matter. Regarding this, h4ahavagga Pali text states thus:

Attia kho bhililiJiave vipassi bodtiisatto aparena samayena pancasu

upadanalckhandhese udayabbayanupassi vihasi

Thereafter, brethren Vipassi the Bhodhisatta dwelt in the

discernment of the arising and disappearing of the five aggregates

(of individual life) depending on grasping.

Moreover, Mahasatipatihana Sutta also shows thus:

192 DN,2.p.230(Myanmar); p.389. (PTS): Ab-T,p.226. Ibid,p.2i< (Myanmar); Vol.2.28 (PTS). 152

''Samudayadhammanupassi va kayasmim viharati, vayadhammanup-

assi va kayasmim viharati, samudayavayadhammanupassi va kayasm

im viharati; SamudayadhammanupassI va vedanasu viharati, vayadh-

ammanupassi va vedanasu viharati, samudayavayadhammanupassi va

vedanasu viharati; SamudayadhammanupassI va cittasmirh viharati,

vayadha mmanupassi va cittasmirh viharati, samudayavayadhamm

anupassi cittasmihi viharati; SamudayadhammanupassI va dhammesu

viharati, vayadhammanupassi va dliammesu viharati, samudayava

yadhammanupassi va dhammesu viharati.^'^'^

He dwells contemplating states that arises in the body, he dwells

contemplating states that fall away in the body, he dwells contempl

ating states that arise and fail away in the body; he dwells contem

plating states that arises in the feelings, he dwells contemplating

states that fall away in the feelings, he dwells contemplating states

that arise and fall away in the feelings; he dwells contemplating

states that arises in the mind, he dwells contemplating states that fall

away in the mind, he dwells contemplating states that arise and fall

away in the mind; he dwells contemplating states that arises in the

Dhammas, he dwells contemplating states that fall away in the

Dhamma, he dwells contemplating states that arise and fall away in

the Dhammas.

On the other hand, Mahaparinibbana Sutta also states thus:

194 DN,2.p,230,(Myanmar);p.300.(PTS). 195 Ibid, p.339(PTS). 153

AniccS vata satikhara, uppSdayadhammino;

uppajjitva nirujjhanti, tesarh vupa samosukho;

Impermanent are compounded things, prone to rise and fall,

Having risen, they are destroyed, their passing truest bliss.

To explain the above said, the meditator should be aware of the arising and disappearing of body or feeling, mind and Dhamma. All the conditioned things are subject to the arising and passing away. Therefore, Moe Gok

Sayadaw taught the meditation method of the arising and the perishing to his disciples.

3.5.1. Cittanupassana {Cont&mp\2ii\on on mind)

The other Sayadaws such as Leti Sayadaw, Tha Hton Jetavam

Sayadaw, Moe Hnyin Sayadaw, Show Taung Sayadaw U Tikkhindriya, Pyi

Nibbinda Sayadaw, Mahase Sayadaw, Taung Pu Lu Sayadaw and Way Bu

Sayadaw etc., usually give the subject of meditation on matter. But Moe

Gok Sayadaw usually expounds the subject of Meditation on Cittanup- passana (contemplation on mind) to his disciples. Some scholars think why

Moe GoK Sayadaw always gives the subject of Meditation on Cittanu- passana (contemplation on mind) to his disciples.

The reason why Moe Gok Sayadaw gives his disciples the subject of

Meditation on Cittanupassana (contemplation on mind) is as follows:

(l)Moe Gok Sayadaw had taught Abhidhamma to his disciples for

30 years. He was interested and habitual to Abhidhamma. He

'""DN.2.p.l29(Myanmar);DN.2.p.27!(PlS). 154

was in habitual analyzing Abhidhamma: consciousness {citta) and

mental property {cetusika).

(2) Moreover, should the meditator finds that consciousness is so

faster than matter, having removed the wrong view {micchSditth)

he or she will be very easy to be a Sotapanna.

(3) The Venerable Sariputta who was foremost in wisdom among

bhikkhus (monks) also said thus:

"Observing one's mind than observing other's mind can find the

truth. So observe the mind."

(4) The temperament of wrong view {Ditthicarita) mostly used to

occur in human beings. And the subject of meditation on consci

ousness {cittanupassana) is suitable with a person who has this

Ditthicarita (the temperament of wrong view).

That's why Moe Gok Sayadaw usually gives the subject of meditation on consciousness {cittanupassana) to his disciples.

Regarding this, on the Sainmohavinodani Commentary, it is said, for the Yogi who has the propensity of wrong view (Ditthi) and who is intellectually dull, a simple and unelaborately formulated cittanupassana is suitable for the realization of Magga.

The Late Maha Thera Moe Gok Sayadaw formulated a very simple and unelaborated method of contemplation on cittanupassana which is easily applicable and suitable for the people who are inclined to have more

1 g-j Ditthiaiiitassapi mandassa nSlippa- hcdagatarii cittanupassanasatipatthanam visuddhimaggo. MN-A, 1. p.244 (Myanmar); p.240 (Raman). 155 practical application.

The following thirteen kinds of mind are to be contemplated upon.

But all the thirteen kinds of consciousness are to be contemplated at the same time because only one consciousness can arise at a time or one consciousness passes away and another consciousness arises "Annaiii uppajjate cittarh, Annarii cittarh nirujjhati.'" Although there are many kinds of mind which occur in beings, they fall into the classification of only thirteen minds as formulated by the Late Maha Thera Moe Gok

Sayadaw. They are as follows:

(1) Eye-consciousness,

(2) Ear-consciousness,

(3) Nose-consciousness,

(4) Tongue-consciousness and

(5) Body-consciousness.''^''

They are called the External Visiting Consciousness.

(6) /,r)/i/7cy-consciousness,

(7) Z)avc7-consciousness,

(8) A/o/7/j-consciousness.

(9) /iyoZj/?a-consciousness,

(10) /ic/o^a-consciousness and

(11) Ma/7a-consciousness."

They are the Eternal Visiting Consciousness.

"^MN.l.p. 265. '"' DN.2.p.246 (Myanmar); p.340 (PTS). -'"' Ibid,p.236(Myanmar); p.335(PTS). 156

(12) Inbreathing-consciousness and

(13) Outbreathing-consciousness.

These two are Host Consciousness.'

These thirteen kinds of Citta are all embracing and cover all cittas belong

to the ordinary beings {Puthujjana). Whatever may be conscioussness, it

is only because of the impact of object (arammana) and sense door (dvara).

Only through the six sense doors mind can arise. That is why feeling and

mind are co-existing phenomena (sahajatadharnma). Moreover feeling

(vedana) and perception (sanna) are classified as cittasankhara. As the

khandhas are co-arising and co-disappearing, the contemplation of one

khandha covers all the remaining khandha^. It is just like lime juice syrup

in which all the ingredients such as sugar, fruit juice, salt and water are

included. Therefore when cittanupassana is practised, kayanupassana is

included because inbreathing-consciousness and outbreathing-conscio

usness are incorporated here as "Host consciousness" in this cittanu passana. Eventually all the other anupassana have to terminate in dhammS-

nupassana where Sacca is the final and deciding factor.

In the list of the thirteen kinds of citta, there is craving-consci

ousness in wishing to eat, to smell, etc. Jealousy and avarice come under

-"' MN.2.p.83(Myanmar);Vol.2.p.91 (PTS). 102 Feeling associates with all consciousness and all consciousness also associates with felling. Regarding this, Ahhidhawmatthasangaha states thus: "Kathaiti? Sahbacittasadharana tava saltime cctasika sahhesapi ekunanavuticittuppadesa lahbhanti; In what way? In the first place, the seven mental states common to every consciousness are found in all the eighty-nine types of consciousness." Based on the statement above. Moe Gok Sayadaw always teaches his disciples "Feeling and mind are Sahajatadharnma (co-existing phenomena). Abhisa.p. 10: Narada Maha Thero "A manual of Abhidhamma- tthasahgaha."\). 144. 157 ill-will-consciousness. Thought to give alms comes under ayoZj/?a-consciousness (non-craving-consciousness). Amohncitta, wisdom is not included in thirteen cittas because it is sammaditthi magganga, wisdom-path to contemplate mind and matter.

Here, the way to practise meditation is that when there is craving- consciousness or ill-will-consciousness etc. in one's mind, one must observe its arising and disappearing. Likewise, when one opens his eyes, he sees everything. It is the arising of eye-consciousness. The meditator should observe its arising and disappearing. In like manner, whatever may be consciousness, its arising must be observed by the next observing consciousness (insight knowledge). When observing consciousness arises, the arising of the eye-consciousness or the arising of any other conscious ness has already ceased; because, two parallel lines of consciousness can never exist. Thus, there arises only any one of the thirteen kinds of citta in one's mind, is the view of Moe Gok Sayadaw. Every consciousness that there arises in the meditator's mind must be observed by the meditator.

In the course of practice the comprehension or insight of the meditator becomes more pronounced and his mindfulness also becomes centred on the arising and vanishing only. His unawareness of arising and vanishing of the consciousness becomes less and far between. Generally at this point, the meditator clearly sees with insight that whatever consicious- ness arises be it craving, hatred, conciet, loving-kindness or non-desire, it terminates itself in vanishing. When the arising of conscioussness is observed, it will be found that, the previous consciousness is already 158

vanished; because consciousness arises one after another consciousness.

Therefore, when contemplating on citta (mind), a meditator will only find that consciousness which has already perished.

It is impermanent because it vanishes immediately after it has arisen.^*"*

Hence, when the meditator meditates whatever consciousness, he will find

only anicca or perishing of consciousness. Yet should he still persist in finding that consciousness does not vanish, it must be said that it is not the contemplation of impermanence (anccanupassana) and as such the meditator does not beyond the niccasanna (the perception of permanence), he must yet endeavour to perceive the nature of khandha, i.e. its arising and perishing. When anicca (impermanence) is seen or realised by the

meditator with insight, dukkha (suffering) will also be seen and realised.

When suffering is seen and realised by insight, anatta (egolessness) will be

seen and realised too.

Anicca can never be realised in the strict sense by merely reciting

anicca, anicca. It is very important for the meditator to observe the anicca,

which the kJiand/ia show all the time and not the anicca of his own making

by reciting the words or reading rosary. The phenomena of arising and dis

appearing is always happening in our being which is called the law of

impermanence (aniccadhamina,) and is always showing that khandha are

appearing as well as disappearing. It is only with the insight knowledge

203 Annam uppajjati cittahi. anffaiii cillatn nirujjhati. MN-A,l.p.264 (Myanmar); p.260 (Roman). ^'*^ Hutva ahhavatthena aniccaih. DN,l.p.ll2. (Myanmar ); DN,l.p.l21.(PTS). 159 that the meditator would be able to perceive it. It should be reiterated again that the arising and dissolution of consciousness is called cosmic law

{cittaniySma) which in its natural course goes on an infinitum. The true knowledge of Khiwdha which have the characteristics of such appearing and dissolution is called Yathabhutanana, the knowledge that there is nothing but the arising and the vanishing of khandha.

The fleeting state of the arising and dissolution of the thought moments is so rapid. It is indescribable and beyond comprehension. It is not necessary for the meditator to know exactly how rapid it is according to vithi, the process of thought moments. What is essential at this state is to comprehend only the arising and disappearing of khandha. Again coming to the host consciousness, the meditator must observe the mindful of the inbreathing consciousness and outbreathing consciousness, that is, he must be observant their arising and \'anishing. When inbreathing consciousness is watched, it will be found that it has already perished and disappear- red, similarly when the outbreakthing-consciousness is watched, it will be found too that it has already perished. Hence, the consciousness that has already perished is called Anicca and the next following consciousness which perceives that the previous one has already perished is called Magga or Vipassanamagga.

During his contemplation, the meditator will be mostly aware of the inbreathing and outbreathing-consciousness and also more and more convinced of the insubstantiality and its impermanence. Thus, the meditator should try to have only two things in his mind, i.e. Anicca and Magga. 160

External and internal visiting consciousnesses are so named because they visit occasionally. It may be asked 'when and where the consciousne sses should be practised? At the Meditation Centre or Monasteries? The answer is: Cittanupnssana can be practised at every place where conscious ness arises. While the meditator is walking, there will arise consciousness that wants to walk in him. Its arising and disappearing must be observed by him. Likewise, other sitting, lying, eating, drinking states etc, must be noted. The closer the meditator observes its arising and perishing, the more beneficial will it be to the meditator for the early realisation of insight.

Should there be more distraction, restlessness and confusion, kilesa

(defilements), greed, hatred, delusion will find at any place to dwell in the meditator. In such a case it is better for the meditator to disallow defilements to creep in but observe the arising and perishing of whatever comes in. For more clarification, for the benefit of the meditator it is explained here again that the preceding citta which has already vanished is anicca and the next immediately following citta which observes is called

Magga. Hence anicca is followed by Magga, or in other words, the vanishing citta is called anicca because it is transient and cannot remain for two successive moment the same. And this vanished citta is close watched by Magga because this immediately following consciousness is vipassana sammadittlii or vipassanamagga. Hence, there will be a series and sequences of events, i.e. anicca, Magga, anicca, Magga and so on.

During the practising period, the meditator will come across all sorts of citta which are relevant or irrelevant, desirable or undesirable. They 161 must also be contemplated upon as objects of meditation. The meditator should not in any way be disappointed by these distractions but these are to be regarded as object of meditation only.

Of the six attributes of the Dhamma, one is Ehipassiko i.e. come and see. Hence the Dhamma is calling everyone to come and see and to introspect upon it, which is incessantly undergoing the anicca dhamma, the phenomenon of arising and perishing.

When there are only a few misses in the meditator's observation in his Vipassana meditation, it can be said that he has developed his insight to some extent, and when he is able to follow only the process of arising and perishing without allowing any kilesa to come in between, it can be said that he has reached the stage when he can shatter the fetters of ditthi and vicikiccha and that the first stage {Sotapattimagga) cannot be far too distant to achieve.

The Buddha said: the noble one's disciple dwells contemplating on citta all the time without a miss, fully knowing, comprehending with insight. Thus he imbued with the only knowledge of Anicca, without having any other kilesa, free from asava and can attain Nibbana in this very existence. This is how to meditate the subject of meditation on consciousness expounded by Moe Gok Sayadaw, based on Tipitaka Pali.

' ' Puna aipaiam. hhikklmvc. idhckuccc piiL'gnlo sahhasaiikharesu aniccanupassi viharati. anjccasanm. aniccapuiisaihvcilT. satatam samilaiii ahh^kinnaiii cctasa adhimuccamano pannayapariyogahamSno; tassa apuhhaiii acariinaih asavapariyadanunca holi jlviiapariyadananca. AN,l.p. 9. (Myanmar); Vol.l.p. 10. (PTS). 162

3.5.2. Vedananupassana Feeling (vedana) and citta (consciousness) are always associated with each other together {sahajStadhamma). That's why Moe Gok Sayadaw always teaches his disciples the object of meditation on feeling after the object of meditation on consciousness. In this connection, the Sammohavi- nodani Commentary said, for the meditator who has the propensity of craving and who is intellectually bright, a simple and unelaborately formulated vedananupassana \s suitable for the realization of Magga.'

Feeling {vedana) arises whenever there is the impact of the three phenomena, i.e. sensory organ, object and consciousness. The impact of these three is contact (phassa). The proximate cause of feeling is contact. It is said, ""Phassapaccaya vedana because of contact, there arises feeling.

Therefore feeling is not to be purposely search for. It arises whenever and wherever there is contact. Feeling arising on eye-base, ear-base, nose-base, and tongue-base is upekklia vedana (neither pleasurable feeling nor unpleasurable feeling).

Feeling arising on body is either pleasurable feeling (sukavedana) or unpleasurable feeling (dukkhavedana). The feeling which arises in the mind is either 50/773/73553ve(/a/7a (pleasurable feeling) or domanassavedana

(displeasurable feeling) and upekkhavedana (indifferent feeling). Sometime the meditator may enjoy pleasurable sensation when he is in favourable and pleasant surroundings. At other times he may experience displeasure-

206 Tahnacaiitassa likkJiassu sukJiuinum vcdunaimpussuna satipattlmnaih visuddhimaggo. MN-A,l.p.244. (Myanmar ). 163 ble sensation when he is dissatisfied with unfavourable surroundings or adverse business or family matters. Sometimes he may experience the indifferent feeling, when he resigns himself to his own kamma (action) whatever may come. The Late Moe Gok Sayadaw for the benefit of the intending meditators formulated and laid down as easy method of Vedana- nupassana mtdiidiXion as follows:

1. Six external visitors:

(a) Upekkhavedana arising on eye-base,

(b) Upekkhavedana aris'ing on ear-base,

(d) Upekkhavedana dr'\s'\ng on tongue-base,

(e) Sukhavedana arising on body-base and

(f) Dukkha vedana aring on body-base.^"^

These are called external visitors.

2. Three internal visitors:

(g) Somanassavedana •Arising on mind-base,

(h) Domanassavedana arising on mind-base and

(i) Upekkhavedana arising on mind-base.

These three are called internal visitors.

3. Three host visitors:

(j) Inbreathing and out breathing with somanassavedana in the event

of joy pleasure,

(k) Inbreathing and out breathing with domanassavedana in the event

Abhis,p.2.15 (Myanmar); Narada Maha TIKTO "A Manual of Abfiidhawma:'pMA5, 168-178. 164

of joy pleasure and

(1) Inbreathing and out breathing with upekkhavedana in the event

of neither pleasure nor displeasure.

Firstly it is important for a meditator to try to single out vedana

(feeling). If there arises pleasurable feeling to him, he must contemplate its arising and disappearing. Otherwise, he thought that T feel pleasurable feeling. It seems there is the identification of vedana WiiYi T. This identi fication deluded by ditthi (wrong view) must be separated. Feeling and T must be separated or in other words, feeling must be cognized as feeling only and nothing else. Feeling must not be personified with T or my feeling. It is the feeling that feels. It is not T that feel. This fact must be apprehended. Whatever may be the sensation, the meditator must be aware of its arising and disappearing.

The next important point for the meditator is to contemplate on feeling where and when it arises. It has been a general practice to fix it on the chest or on the head but feeling appears anywhere in the body whenever there is phassa (contact), so it cannot be said that this sort of practice is right. It is like aiming an arrow at a wrong target. It may be said that nobody can make any agreement with feeling. Nobody can fix feeling in any particular place. It will arise where there is contact preceding. If and when the meditator finds and believes that feeling he meditates on in one moment is the same one in another moment, it must be said that he has yet a long way to go. The Buddha said: 165

In him that knows and sees the feeUng as impermanence, ignorance

vanishes and icnowledge arises. If the meditator who fails to observe

with insight wisdom that feeling is impermanent, he is still off the

track.

The meditator should understand that feeling is revealing all the time that not only does it arises, but also perishes. It may be due to lack of the right practice that one does not gain the penetrative insight of feeling.

Regarding this, the Mahasatipatthana Sutta is said:

"Monk dwells contemplating on the arising of feeling; he dwells

contemplating on the disappearing of feeling and he dwells contem-

plating on both the arising and disappearing of feeling."

It means: the meditator should dwell meditating on the arising of feeling and perishing of feeling and both the arising and perishing of feeling.

It is important for the meditator to remember that feeling is not to be sought after purposely. It is generally believed that when one gets pain, ache, or illness, it is called feeling but feeling is more than that. It is prevalent all the time. One of the six feelings is arising either on the eye, ear, nose, tongue, body or mind. There is not a single moment that is free from feeling, so the meditator should try to cognise, comprehend the arising and disappearing the khandha of which feeling is one. The arising and perishing is anicca, its comprehension is Magga. Hence it will run thus,

20K Yampiikiih aikkhusumphassajiiiviccnyii upiiijuii veduyilaiii sukham va dukkham va adukkhamasukham va laiiipi uiiicaiio Jiinatopussalo uvi/Jilpuhlyaii. vijja uppajjati. SN.2.p.259. (Myanmar); SN,4.p.30 (PTS). Samudayadhaminanupassi va vcdaiuisu vlliarati. VayadhammanupassI va vedanasu viharati. Samuda- yavayadhamnmnupassl va vedati asu vilutrali. DN.2.p. 236. (Myanmar ); DN,2.p. 293(PTS). 166

Anicca and Magga, Aniccu and Magga, and when there is no other intruding kilesa (defilements) between Anicca and Magga, finally Magga

(path) and Phala (fruition) can be attained in the very life.

When the perishing or passing away of feeling is noted, it is anicca- nupassana: whereas when the meditator practises only the nothing of feeling, it is called Nataparinna which is not a higher knowledge.

Therefore in order to gain higher wisdom, the meditator should dwell firstly on feeling, then go further and concentrate his mind on the arising and vanishing until he eventually sees clearly that feeling is no more feeling but only the process of arising and vanishing phenomena.

Whenever he contemplates on feeling he fully comprehends anicca or the process of the arising and perishing in place of feeling, as such the sequence run thus, Anicca and Magga which he has already noted.

The phenomenon of arising and perishing is Anicca and the knowledge thereof is Magga, hence the meditator is treading on the path.

The contemplating on arising and vanishing is not a new technique. It is an anicca Path trodden by the innumerable Buddlias, PacceJcabuddha and

Arahantas. It is the technique of killing the cause in order to prevent the effect. In the Doctrine of Paticcasamuppada it is said as: " Vedanapaccaya tanhar-^^ It means: because of feeling there arises craving. Again it is said,

''Vedananirodha tanhanirodho,'^^^ it means: the cessation of feeling there disappears craving. Again it is said, ''Tahnanirodlioti maggo" which means

-" AN,2.402 and its commentary, 3.p.l48.(Myanmar); AN,4. p. 14(PTS). -" Vi,3. P.l(Myanmar); Vi.4. p.l.(PTS). -'-Ibid. 167 that the cessation of craving is Magga (path) and Phala (fruition). It can be sakadagami (once-returner) and anagami (non-returner) according to the meditator's saddha {coniidtnct), viriya (effort) and pa^a (wisdom). Again it is said that the cessation of feeling is the non-arising of craving and the lust for Hfe, so it is Kilesa Parinibbana where the desire does not arise on the cessation of feeling."

3.5.2.1. Abandonment of Feeling {Vedanaih vikkhambhetva)

Moe Gok Sayadaw always teaches his disciples the method to detach themselves from feeling and also observe it. It means just as if someone removes the soft outer layers of wood, he or she will find the heartwood, so also the meditator will find only the disappearing of feeling when the meditator has abandoned his feeling. To elucidate it more, there are only the two: arising and disappearing in feeling. The arising is feeling and its disappearing is the impermanence (anicca). When the meditator observes the feeling, he cannot see the feeling of pain, ache and illness etc, and see only its disappearing (anicca). It means the meditator cannot see feeling but only impermanence (anicca). For Magga (insight-path) is constantly following Anicca, the meditator is not attacked by feeling. It is called

"Having abandoned themselves from feeling (vedanam vikkhambhetva)".

As Aiiguttaranikaya states:

On one occasion, during the time of the Buddha, the Venerable

Vcckuminim kimyti hhikkiuL iiicdnllo purinihhuto. KN,Sutta,p.393 (Myanmar); p. 143 (PTS). 168

Phagguna was sick, ailing, and very ill so that he could not bear it.

However, after he had listened to the Buddha's teaching, the Vene

rable Phagguna who was suffering pain, ache, illness and a gastric

ailment severely, detached himself from feeling and observed its

disappearing. As a result of it, he became a Anagamipuggala whose

mind had been wholly freed from the lower fetters such as (1)

sakkayaditfhi {the wrong view that one believe the five aggregates as

'F or 'other' or 'man' or 'woman' (2) vicikiccha (douht), (3) silabba-

taparamasa (adherence to rites and ceremonies), (4) kamacchanda

(attachment to sensual pleasures) and byapada (hatred). When he

died, his faculties were wholly pure. This is an advantage can be

attained by the one who has detached oneself from feeling and

observe its disappearing."'''*

We come across on this story in this regard:

On one occasion, the Venerable Padhaniya suffered from a gastric ailment so that he could not bear it. So he was moving round. At that time, the Venerable Pindapatiya said to him: "A monk should bear the feeling."

Then, he has detached himself from feeling and observed its disappearing.

As a result of it, he became a Anagamipuggala whose mind had been wholly freed from the lower fetters. Finally, he passed away into the

M^M/7a-element."

-'^ AN.2.p.334 (Myanmar); Vol .3.p.271 (PIS); Ghosita U., "Moe Gok Sayadaw's Boigraphy,"p.279- 285. ""15 Thcro vcdiinaih vikkhamhhelva vippassanio niuhuttena anagami hutvaparinibbayi. AN-li,3-P-130. 169

3.5.3. Meditation Means Observing the Body

In this context, Moe Gok Sayadaw always teaches how to meditate with various kinds of method to his disciple to make them understand very easily quoting from original Pali texts. Here meditation is to observe the body or the work to watch out the body. We will discuss here how to observe the body. In this connection, MiJindapan/ia text mentions thus:

"Revered Nagasena, when you say one quality of the handyman must

be adopted, which is this one quality that must be adopted?

As, sire, the handyman reflect thus: 'I am a hireling, I am working in

this ship, it is on account of this ship that I get my keep; nothing

slack is to be done by me; this ship is to be made to go through by

diligence'; even so, sire, the meditator must reflect thus: 'I, reflec

ting on this body that is derived from the four great elementals,

constantly and continually diligent, with mindfulness aroused,

mindful and clearly conscious, my mind is composed and made one-

pointed, think: 1 will be free from birth, ageing, disease, dying,

grief, suffering, lamentation and despair- diligence to be done by

me.' This, sire, is one quality of the handyman that must be adopted.

And this, sire, was said by the Venerable Sariputta, the General

under Dhamma.

"'Kaya mimarh sammasatha, parijanatha punappunarh,

Kaye sabbavarh viditvana, dukkhassantarh karissatha.'"

"Do you reflect on this body, know it accurately, again and again; 170

Seeing in body its own essence,you shall make an end of anguish.

Having pointed out the above statements; Moe Gok Sayadaw

discovered that the meditation method is the work that must observe the

body. To clarify the above, let's take an example. The handyman can stand

his life easily because of his ship. So He must always take care of it to not

make it decay and prolong it. While he is rowing his boat, he watch out it

so that he does not fall down it into the whirlpool, it is not attacked by the rock mass in water and he can send his travelers to the other shore safely.

Likewise, the meditator must take care of his body that can lead him

to Nibbana which is free from suffering. Here, taking good care of his

body means being aware of his body. When the meditator is watching out

his body, there may arise craving-consciousness in him. If there arises craving-consciousness in him or her, he or she must be aware of its arising and passing away. On the other hand, if there arises ill-will-consciousness or ignorance-consciousness or consciousness that wants to know or consciousness which wants to listen to in him, he must observe the arising and disappearing of consciousness that there arises in him. Sometime, while the meditator is meditating on his body, he feels hot or cool. The meditator must note the arisng and disappearing of hotness or coldness on his or her body. Thus the meditator must continually note the arising and disappearing of every consciousness or every feeling that there arises in him or daily activities. Accordingly, the meditator will come to know the arising and disappearing of Khandha rightly. It is called Yathabhutanana

KN.Mi.p.361.(Myanmar). KN.Mi.p.250.(PTS). 171

(knowledge according to reality). After getting Yathabhutanana, the meditator continues to observe the arising and disappearing of Khandha.

When the meditator has observed the arising and disappearing of Khandha, he will come to disgust it. In course of time, he or she has attained

Nibbidahana (knowledge of (revulsion) things as disgusting. When the meditator continues to note the arising and disappearing of Khandha because the meditator wants to exterminate its arising and disappearing, finally he attains Mnggnnann (Path-knowledge) which is an end of its arising and disappearing. If someone has attained Magganana (Path- knowledge), he would have got to the other shore (Nibbana) which is an end of anguish.

3.5.4. Waiting and Seizing the Arising and the Falling with Knowledge

Moe Gok Sayadaw was very skillful and expert inTipitaka literatures.

Accordingly, he had taught his disciples the various kinds of meditation method with the similes to make them understand clearly. Here his other meditation method that states in Milindapahha is the work that the meditator waits and seizes the arising and disappearing of Khandha with knowledge which means the insight-knowledge, that is, the five knowle dge s ( Paiicahgikaniagga).

To clarify it, let's take one simile. In the forest there are the tigers and the leopards. They cannot catch the small animals such as the deer, the 172 muntjacs, the bantengs and the samburus etc. directly that can run very fast. If they want to catch them, they will have to wait and seize them in the clump of bushes. Likewise, the meditator must wait and seize the arising and disappearing of the Khandha with insight-knowledge. To mention it more clearly, if there is eye-consciousness in the meditator, the meditator must wait and seize or observe its arising and disappearing with insight-knowledge.

On the other hand, if there is ear-consciousness in the meditator, the meditator must wait and seize or observe its arising and disappearing with insight-knowledge. Whatever cittu arises in the meditator, he or she must wait and or contemplate it as to the above method. When the meditator has waited and seized or contemplated its arising and disappearing for a long time, he or she will come to see it very well. Thus the meditator has rea ched to Yathabhutanana (knowledge according to reality). Then, when the meditator continue to wait and seize or be mindful its arising and disap pearing, he or she has got Nibbidanana (knowledge of (baneful) things as disgusting. When the meditator continues to wait and seize or note the ari sing and disappearing of Khandha because the meditator wants to exter minate its arising and disappearing, finally he attains Maggamna (Path- knowledge) which is an end of its arising and disappearing. Regarding this method, Mjh'ndapanha iitales as follows:

'Yatha pi dipikonaimu niliyitva gahnte mige,

tathevayaih, buddhaputto, yuttayogo vipassako,

aranharh pavisitvana, gahnatiphalamuttamam.' 173

'As a leopard, lying in wait, seizes, wild beasts,

So the Buddha'^ son, earnest in application, having insight,

On entering the forest, seizes the highest fruits'.

Thus, the meditator must wait and seize the arising and disappearing of khandha Uke a leopard, as a result of it, he get the highest fruits.

3.5.5. Meditation Means Rubbing Two Dhammas,

In this connection, MiJindapanha states thus:

Q.Is there a place, Nagasena, where Nibbana is stored up?"

A."No there is not, yet it does exist. As there is no place where fire

is stored up yet it may be produced by rubbing two dry sticks

together.'

Q."But is there any place on which a man might stand and realise

NibbanaT

A."Yes there is; virtue is the place; standing on that, and with

reasoning, wherever he might be, whether in the land of the Scyth

ians or the Bactrians, whether in China or Tibet,in Kashmir or

Gandhara, on a mountain top or in the highest heavens; the one who

practises rightly realizes Nibbana.

"Very good, Nagasena, you have taught about Nibbana, you have

explained about the realisation of Nibbana, you have praised the

qualities of virtue, shown the right way of practice, raised aloft the

-'' KN.Mi,p.351(MyanmaO; p.360(PTS). 174

banner of the Dhamma, established the Dhamma as a leading

principle; not barren nor without fruit are the efforts of those with

right aims!''*^

As to the above mentioned Milindapanha text, there is no place where

Nibbana is stored up as there is no place where fire is stored up. Just as a person who wants fire rubs two dry sticks together, so too, if the meditator wants to realize Nibbana, the meditator must practise meditation. But it does not mention the way how to practice meditation. So, Moe Gok

Sayadaw who was skillful at vocabulary had expounded how to practise the meditation, vipassana. Here meditation (vipassana) means rubbing the two kinds of Dhmma. Those are (1) body and mind that are observed and (2) the five kinds of knowledge PaHcangikamagga to note. The meditator must rub the two kinds of Dtiamma, that is, practising meditation.

For example, just as, when one rubs two pieces of wood together, the fire will arise, so also, as the meditator rubs the two kinds of phenomena: craving-consciousness to be observed and the five kinds of knowledge to be mindful without allowing any defilements (Jcilesa) to creep in between them, he gradually attains the two highly developed stages of Vipassana knowledge, namely, Yathabhutafiana (knowledge of according to the reality) and Nibbindaiiana (knowledge of disgust); eventually he gains the Maggaiiana (Path-knowledge); then Nibbanic bliss

"'*' Null hi. mixharuja nihhSnussu smi/iiJiiiokaso. utllii celaiii nihhanaih, sammapalipanno yoniso manusikarcna nihhanahi sacchikaroii. yalha puna, maharaja atthi aggi nama, natthi tassa sanni/iJtokaso, dwc katihani samghattenlo aggiiii adliigacdniti: cvameva kho, maharaja, atthi nihbSnarii. natthi tassa sannihitokaso. sammapalipanno yoniso nianasikarena nihbanarh sacchikaroti KN,Mi,p.312 (Myanmar ); p, 159 (English). 175 appears. There is no storage forNibbSna.

With reference to the Four Noble Truths (Catuariyasacca), the aris ing and disappearing of the khandhas is Dukkhasacca; knowing thereof is

Maggasacca; extermination of ranha and other defilements is the cessation of Samudayasacca; non-appearance of rebirth, decay and death is Nirodha- sacca. Hence, vipassaim meditation on the arising and perishing of the khandha^ covers the whole of the Four Noble Truths expounded by the

Buddha.-^^

In this connection, the first two vjpassana knov/ledges, which see the true nature of the ceaselessly arising and perishing of the khandha, and which disgust the nature of them, are still Mundane Path knowledges; only the Magganana which culminates in the cessation of the arising and perishing of the khandhas and sees Nibbana, is Supramundane Path knowledge. However, the latter could not be attained without the development of the former.

With the attainment of the three stages of knowledge, the meditator becomes a Sotapanna, one who initially enters the stream leading to

Nibbana-thQ immortality. At this stage there arises in the Sotapatti Path

Consciousness, the Supra-mundane Eightfold Path, including Moral Path

(sf/amagga) i.e. right speech {sammavaca), right action {sammakammanta) and right livelihood (sammaajJva). A Sotapanna had already eliminated egoistic wrong view (sukkayaditlhi) and doubt {vicikiccha); he had, by

-''' Vi,3,p,13 (Myanmar); p. Vol.4.p.l6-l 7 (PTS); DN-A, 2.p.355. Abhis,p.64 (Myanmar); Narada Maha Thero ,"A Manual of Abhidhamma." p.468-469. 176 means of immortal medicine, cured himself the disease of defilements to a certain extent; so, he is free from the danger of falling into the woeful planes in the next existences. At the most there are only seven existences for him before he eventually attains the highest stage of Arahatta-magga

(Path), Phalii (Fruition), and the final state of Nibbana}^^^

3.5.6. Pancangikamagga and Atthangikamagga

The meditator watches out any of the five aggregates with the five knowle dges {Pancangikamagga) all the time. Those are as follows:

(1) Samwaditthi (r'lghi view),

(2) Sammasaiikappa (right thought),

(3) Sammavayama (right effort),

(4) Sawmasati (right mindfulness) and

(5) Sammasamadhi (right concentration).

These are called the mundane five foldpaths {lokiya Pancangika-

Magga, which are called as vipassanamagga, Pancangikamagga, PubbabJia- gamagga, Purecarikasammaditti, etc. Of five paths, the first two are called the path of wisdom (pafifiamagga), and the next three are the path of concentration (samadhimagga). Here the path of wisdom plays the leading role.

Let us here elaborate and explain one by one about these maggas to make it more clear. Vipassanamagga means the path to meditate or insight path, while Pubbabliagamagga is Forerunner Path heralding the Noble Path

" Mehm Hla Aung Gyi Dr.. "The Buddha's Immortal Medicine,"p.10-21. 177

{Ariyaniagga). Purecarikasammaditti is the leading and right view. When adding the threefold morality paths such as sammavaca (right speech), sammakammanta (right action) and sammaajFva (right livelihood) into the five knowledges {Pancangikamagga), there will be the Noble eightfold path. They are called the supramundane Eightfold Path (Lokuttaraatthah- gikamagga). Of two, the fixe knowledges {Pancangikamagga) must be applied in the practising meditation. Although the Buddha expounded that there are the Noble Eightfold path, Moe Gok Sayadaw used the five knowledges {Pancangikamagga) in the practising meditation. Here there may be a question as to "Why did he accept and apply only the five knowledges (Paiicahgikamagga) in the practicing meditation?" The reason to him is, because there are not at once the Noble Eightfold path in the ordinary beings; the mundane Sense-sphere Moral types of consciousness in them do not associate with the Noble Eightfold path and a meditator who is practising meditation, has nothing to avoid the unwholesome deeds."

On this, DhammasanganFcommenVdvy states as follows:

Niyyanalthena ca het\'allhena ca panceva dhamma maggaiigani honti;

tena vutti "Pancaiigiko maggo hotF'ti

Because of the meaning of making beings free from Samsara, of the

meaning of Sampapakahetu which make beings obtain loNibbana

which is free from all the sufferings, these five knowledges are

-' Bhi.l.p.3 and it's A.p.194. ;^\edge_^e 178

called the fivefold path (Pancajigikamagga) or Karakamagga which

can work in the practising meditation.

On the other hand, DhammasahganI commentary also states again as follows:

KincBpi hi ariyo atlhaiigikamaggo maggo; Lokiyacitte pana ekakkh-

ane tisso viratiyo na labbhanti; tasma 'Pancangiko 'ti vutto.

There is the Noble Eightfold Path in Tipitaka literature but in the

mundane Sense-sphere Moral types of consciousness the three

Abstinences are at times present severally. Therefore Vipassanama -

gga (insight-path) is called 'Pancahgika'}^^

Morever, Abhidharnwatthasahgaha states:

Lokiyesu pana kamavacarakusalesveva kadaci saihdissanti visum

visum; viratiyo pana tissopi lokuttaracittesu sabbathapi niyata ekato-

va labbtianti.'"

The three Abstinences are definitely obtained all at once in all places

in the Supramundane types of consciousness. But in the mundane

Sense-sphere Moral types of consciousness they are at times present

severally.

According to the stated texts above, there arises only the fivefold path in the meditator who is practising meditation. Therefore Moe Gok

Sayadaw applied the fivefold path iPancangikamagga) in the practising meditation. Once a meditator have become a noble person and is associated

Abhi-A,l.p.l98; Ghosita U, "Moe Gok Sayadaw's biography," p.516-520. Abhis.p.l 1; Narada Ma Thero,"' A Minual of Ahhidhamma." p.149. 179 with the supramundane types of consciousness, there arise all at once the

Noble Eightfold path {atlhahgikamagga) in him or her.

However, some scholars say again that there arises all at once the

Noble Eightfold path {allhangikamagga) in a meditator who is practising meditation pointing out the following Samyutta Pali text and its commentary:

Vijjdca kho bhikkhave pubbangama kusalanam samapattiya; anvade-

va hirottappam: vijjagatassa bhikkhave viddasuno sammaditthipaho-

ti; sammaditthissa sanimasahkappo: sammasankassa sammavaca pah-

oti; sammavacassa sammakammanto pahoti: sammakammantassa-

same ajivo pahoti; sammaajivassa sammavayamo pahoti: sammava-

yamassa sammasati pahoti: sammasatissa sammasamadhi pahoti

But, monks, when knowledge leads the way, by the attainment of

profitable states, the sense of shame and self-restraint follow its

train. In who is stayed by knowledge and has good sense, right view

has scope. Right view gives scope for right aim, right aim for right

speech, right speech for right action, right action for right livelihood,

right livelihood for right effort, right effort for right mindfulness

and right mindfulness gives scope for right concentration.

As the commentary explain:

Imasmim sutte ayani allhaiigikamaggo maggo lokiyalokuttaramiss-

akova kathito.

In /ivT/ya discourse, when there arise in both of the mundane

profitable types of consciousness and the supramundane types of 180

consciousness, this Noble Eightfold path should be taken.^^'^

After all, as mentioned above. Vipassanamagga (insight-path) can be called

'Pancahgikamagga'{th?-. Noble Fivefold Path) or atthangikamagga (the

Noble Eightfold Path).

3.5.7. The Three Kinds of Knowledge

Regarding the order of knowledges, Patisambhidamagga Pali states as follows:

(1) Namarupaparicchedanana (the knowledge of differentiating both of

mind and matter

(2) Paccayapariggahanana (the knowledge of discerning the condition),

(3) Sammasananana (investigating knowledge)

(4) Udayabbayanana (knowledge with regard to the arising and passing

of mind and matter),

(5)Bhanganana (knowledge with regard to the dissolution of things),

(6) Bhayanana (knowledge of dissolving things as fearful),

(7) Adlnavanana (knowledge of (fearful) things as baneful),

(8) Nibbidanana (knowledge of (baneful) things as disgusting,

(9) Muccitukamyatanana (knowledge as regards the wish to escape ther-

eform,

(10) Patisarikhanana (knowledge of reflecting contemplation),

{\\)Sankharupekkhanana (knowledge of equanimity towards

conditioned things,

-'*SN,3.p.2.(Myanmar);it's A, 3.p.l55(PTS). 181

(12) AnuJomanana (knowledge of adaptation),

(13) Gotrabhunana (knowledge of destroying of ordinary lineage and

making noble lineage,

(14) Magganana (Path-knowledge),

(15) Phalanana (Fruition-knowledge),

(16) Paccavekkhanana (knowledge of reflection on Dhamma)?^^

All these knowledges are associated with mundane consciousness and supramundane consciousness. All the knowledges (from Namarupaparicch- edanana to AnuJomanana) are associated with mundane consciousness, the rest are associated with supramundane consciousness. When the mentioned knowledges above are compressed, there would be the ten kinds of knowledge. They are as follows:

(1) Sanimasananana (investigating knowledge)

(2) Udayabbayanana (knowledge with regard to the arising and passing

away of conditioned things)

(3) Bhaiiganana (knowledge with regard to the dissolution of

things,

(4) Bhayanana (knowledge (of dissolving things) as fearful),

(5) Adinavanana (knowledge of (fearful) things as baneful),

(6) Nibbidanana (knowledge of (baneful) things as disgusting,

(7) Muccitukamyatanana (knowledge as regards the wish to escape the-

reform),

(8) Patisaiikhanana (knowledge of reflecting contemplation),

-' KN,Pali.s,p.51-72. KN,Palis,p.74(PTS). 182

(9) SaiikharupekkhSnann (knowledge of equanimity towards condi

tioned things

(10) Anulomamna (knowledge of adaptation).

Although there are the ten kinds of insight-knowledge, Moe Gok

Sayadaw always applies three kinds of knowledge such as {\) Vathabhu- tanana (2) NibbidailSna 'dnd{3)Magganana based on Tipitaka literatures; because, Moe Gok Sayadaw worried that many types of knowledge will make the meditators confuse .When the meditator observes the nature of the arising and disappearing of Khandha, he or she will see it as it really is.

Once the meditator sees it as it really is, he or she gets the three kinds of knowledge namely (1) Sammasananana (investigating knowledge), (2) Uda- yabbayanana (knowledge of the arising and passing away) and (3)Bhari- ganana (Knowledge with regard to the dissolution of things). These three kinds of knowledge are called " Yathabhutanana (knowledge according to reality)". It means those three kinds of knowledge belong io''Yathabhu tanana'.

Moreover, the meditator continues to watch out the arising and disappearing of mind or feeling. The meditator never sees painfulness, stiffness, and numbness of feeling. He or she has seen the disappearing of feeling only. He or she thinks that it is danger or sinfulness. They are called bhayanana (Knowledge of dissolving things) as fearful) and adinavahana (Knowledge of fearful things as baneful). Then, when a meditator continues to note the passing away of mind or feeling, he or she

::6' Vis.2. p.240-305(Myanmar): p.705-Kl 7(Hnulish). 183 will become disgusting it. Only then, there arises Nibbidanana (knowledge of baneful things as disgusting) in him or her. Getting Nibbidanana which disgusts the arising and disappearing of feeling means that the meditator has already attained the six kinds of knowledge or the two kinds of knowledge: Yatliabhutafiana and NibbidaMna.

Then, the meditator can remark that such getting has been on the road of Maggaiiga but the meditator should not stop on it. He must continue to practise meditation to get to the main road. Thus, he can clearly see

Nibbana which is free from all sufferings. When a meditator disgusts the arising and disappearing of feeling, he will become to wish to free from it.

It is called Muccitukamvatanana. Then, as the meditator continues to engage in meditation, there arises PalisaM/ianana (knowledge of reflecting on being free from suffering), sankiiarupeJdcIiaiiana (knowledge of equanimity towards the arising, disappearing of feeling or mind), anulomaHana (knowledge of adaptation to get Magga, Phala and Nibbana) in him or her. Finally the meditator attains the Magganana that sees the end of the arising and disappearing. Here, Patisankhafiana, Saiikharupe- kkiiafiana and anulomaHana belong to Magganana. These are the order of the ten kinds of insight-knowledge. Finally, when those ten kinds of insight-knowledge are contracted, there are only the three kinds of insight- knowledge. This will clean from the following diagram: 184

Sammasananana

Udaya bbayanana Yathabhutanana

Bhaiiganana

Bhayanana

Adlna vanana Nibbidaafiana Nibbidaanana

Muccitukamyatanana

Padsankhanana ^-----^ Magganana

Sahkharupekkhanana

Anulomanana .

Regarding this, Dhammapada states:

Sabbe saiikhara aniccati, yada pannaya passati;

ath nibbindati dukklie, esa maggo visuddhiya.

All conditioned phenomena are impermanent; when one sees this with

227 Insight-wisdom, one becomes wear of dukkha. This is the path to Purity.

The expressions— "'Sabbe saiikhara aniccati, yada pannaya passatf refer to

YathabhutaHana. The expressions —''Atha nibbindati dukkhd' refer

Nibbidafiana. The expressions— ""Esa maggo visuddliiya" refer to

Maggaiiana. KN,Dh-A,.32; Mya Tin Daw, "The Dhammapada'' p.91. 185

Thus, the seeing of arising and disappearing is Sammnsananana,

Udayabbayanana and Bhaiigamna. These three kinds of knowledge belong to Yathabhutanana. The disgusting of arising and disappearing is Bhaya- nana, Adinavanana and Nibbidanana; they are included in Nibbidanana.

The cessation of arising and disappearing is Muccitukamyatanana, Patisan- khanana, Satikharupekkhaiiana, anuJomanana. They are concerned with

Magganana that sees the end of the arising and disappearing.

Therefore Moe Gok Sayadaw expounded three kinds of knowledge,

Namely, Yathabhutanana, Nibbidanana and Magganana as already stated because Moe Gok Sayadaw was cautious that if there are many states of insight-wisdom, the meditators would be uninterested in them."^^**

3.6. Mahase Sayadaw's Meditation Method

As we have already mentioned that in Myanmar there are various kinds of meditation method. But nowadays, only Mahase Sayadaw's"^*^ meditation and Moe Gok Sayadaw's meditation are very and popular and famous than other meditation methods. Therefore we present here a comparative picture of these two meditation method.s.

-'' KN,Palis.p.254 and it's A.2.p.28X and its A.l.p.32. U Sobhana who would known as Mahase Sayadaw (29 July 1904-14 August 1982) was a Burmese Theravada Buddhist monk and meditation master who had a significant impact on the teachings of V7/)a55a/7a (insight meditation) in the West and Asia, Mahase Sayadaw was a questioner and final editor at the Sixth Buddhist Council on Ma\ 17. 1934. He published seventy volumes of Buddhist literature in Burmese, many of transcribed from his ci/minma-laikn. Thus Mahase Sayadaw was very famous not only in Myanmar but also in foreign ciiunlries. 186

As to Mahase Sayadaw's meditation, in the Buddha's teachings, there are three icinds of training, such as

(1) Training in moral conduct (5/7//),

(2) Training in concentration {Samadhi) and

O 7/) (3) Training in wisdom (Panna)." During a meditation retreat, if the meditator is a layman, he must practice eight precepts, On the other hand if the meditator is a monk, and he must prectice the 227 training precepts {Patimokkhasila). ' After the meditator has observed eight precepts, his moral conduct is pure. Then, the meditator must focus his mind on the abdomen, when the meditator breathe in, his abdomen will rise, then the meditator must observe "rising" and the meditator breathe out, his abdomen will fall, then the meditator must aware of "falling". It means the meditator must observe rising and falling of the abdomen. After a short time, the meditator will come to know the movement of rising and falling obviously through awareness and perceive the nature of mind and matter.

Mahasatipalthana Sutta mentions four elements: earth element

{pathavidhatu), water element (apodhatu), fire element {tejodhatu) and wind element (vayodhatu). Out of the four, earth element is the nature of hardness and softness, so when the meditator realize the hardness and softness of any part of the meditator's body, it is the characteristic of the earth element. The characteristic of water element is fluidity and cohesion.

-'" MN.l.p.461(Myanmar); p.363 (PTS). -" Vis.l.l5-16(Myanmar); Vil..p.l08 (PTS): Vis.l .p.l5-16(English). 187

When the meditator realises the nature of fluidity or cohesion in any part of the meditator's body, it means the meditator is realizing the water element. Heat and cold are the specific characteristics of the fire element

(tejodhatu). The specific characteristics of the wind element are movement, motion, vibration or support in any part of the meditator's body. When the meditator feels, realises and rightly understands this movement, motion, vibration or supporting nature in any part of your body, it means that the meditator is realizing the wind element. This is mindfulness of the four elements." "

While focusing the mind on rising and falling, the meditator may imagine something, then, the meditator must note it as 'imagining, imagining. If the meditator thinks, note it as 'thinking, thinking'. Why the meditator needs to observe this wandering thought, thinking mind is mindfulness meditation is to be mindful whatever it arises in his mind or body as it really is. Regarding this, the Buddha said thus:

Vikkhittarh cittam vikkhittarh cittanti pajanati.

It means: when the mind wanders, the meditator should observe it as

it really is.

This wandering mind and thinking mind are mental states which are known as {nama). These mental states have the three characteristics namely

-^-MN,l.p.242 (Myanmar); DN,2.p. 231-234 (Myanmar); p.328-331 (PTS); Vis,l.p.346-360 (Myanmar); •*' DN,2.p.236 (Myanmar); p.334 (PTS). 188

impermanence (aniccu) suffering {dukkha) and no-self (anatta). To see or

to realize impermanence {anJcca), suffering (dukkha) and no-self (anatta)

of wandering thought and thinking mind, the meditator should note it as it

really is. This is Vipassana meditation. After the disappearing of thinking

mind, the meditator must go to the primary object of meditation. Then,

continue to note 'rising and falling'.

Since the meditator has practised meditation for a long time in one

position, he or she may feel stiffness in his body, and then note it as

'stiffness, stiffness'. Sometime, there arise sensations such as numbness,

itch, ache, and pain. The meditator should note the distinct feelings. In this

way, the meditator should note every sensation that he feels. Should one of

these feeling become more intense until the bodily fatigue stiffness of joints is unbearable. Then, the meditator should change his position. But

the meditator should not forget to make a mental note of intending.

If the meditator intend to lift the hand or leg, note it as intending,

intending; in the act of lifting the hand or leg, as lifting, lifting; in the act

of stretching the hand or leg, stretching, stretching. When the meditator

bends, note it as 'bending, bending.' In this way, the meditator must note

whatever he does. As soon as the meditator is settled in new posture,

continue to observe the abdomen movement.

3.6.1. Walking Meditation

The Buddha said that mindfulness must be applied to the four postures of 189 the body, i.e. walking, standing, sitting and lying down.

While the meditator is walking, he must be mindful of it as it is-

While the meditator is standing, he must be mindful of it as it is-

While the meditator is sitting, he must be mindful of it as it is-

While the meditator lying down, he must be mindful of it as it is-

So, in every posture, there must be mindfulness. The Most Venerable

Mahase Sayadaw instructed meditator to practise walking and sitting meditation alternately so that he or she can concentrate more easily and hence attain insight into the walking and sitting processes. In walking meditation, when the meditator walks, the purpose of walking meditation is to realize each movement of the foot very well. The movement of the foot is wind element. It also has three characteristics namely impermanence

{anicai) suffering {dukkha) and no-self {anatta). To realize the three characteristics of the movement of the foot is wind element. The meditator have to be mindful each movement of the foot. When walking, the meditator should look at a place on the floor about four or five feet in front of his foot without looking here and there. The meditator is to focus the mind on the movement of the foot precisely and energetically. First of all, the meditator should practise walking meditation by being aware of stepping. When the meditator makes a left step, note it as 'left'. When the meditator makes a right step, note it as 'right'. In this way, note 'left, right, left, right', or just 'stepping, stepping'. If the meditator is able to realize the movement of the left and right foot, the meditator should increase his or 190 her object. The meditator should observe lifting of the foot. When pushing forward, note it as pushing, when dropping, note it as dropping. In the way, the meditator should note 'lifting, pushing and dropping. When the meditator turns his body, he or she must note 'turning, turning'. Thus, the meditator must note every movement of his or her body. This is walking meditation.

But as to Mahase Sayadaw's meditation method, there are three aspects of meditation such as sitting, walking and awareness of daily activities. Awareness of daily activities is very important to progress the meditator's meditation. Awareness of daily activities means the meditator must observe whatever he does, sees, hears, smells, tastes, touches, and thinks. Thus, the meditator will come to known three characteristics of mind and matter. After all, he or she will free from craving, hatred and delusion which are the roots of evil deeds and suffering of human beings and reach the seven states of purification and sixteen states of insight- wisdom. They are as follow: 191

The Seven States of Purification Sixteen States of Insight-Wisdom

1.Purification of Virtue Initially taking 5/8 precepts before

practice,

Access and absorption concentrati 2.Purification of mind on/ momentary concentration,

3.Purification of view l.Analitical knowledge of mind and

matter,

4.Purification by overcoming doubt 2.Knowledge of discerning cause and effect condition

3.Purification by knowledge and vision of path and not path 3.Knowledge of comprehension

4.Knowledge of rise and fall(tender phase),

4.Knowledge of rise and fall 6.Purification by knowledge and vi (mature phase), sion of the way 5.Knowledge of dissolution,

6.Knowledge of fearfulness,

7.Knowledge of danger, 192

8.Knowledge of disenchantment

9.Knowledge of desire for liberation

lO.Knowledge of reflection,

11.Knowledge of equanimity toward

formations,

12.Knowledge of conformity,

13.Knowledge of emergence,

I4.Knowledge of maturity,

15.Knowledge of Path (Supramun- 7.Purification by knowledge and dane), vision 16. Knowledge of Fruit (Supramun-

dane Fruit)

To clarify the above said insight knowledges, the First one is

Naimirupaparicchedanann (analytical knowledge of mind and matter). At this stage, when the meditator is noting the arising and the falling of the abdomen. In it, he knows that the arising and the falling of the abdomen is matter {rupa) and the noting of the arising and the falling of the abdomen is mind (nama). In it there are only mind and matter but there is no T or 193 self. Such knowing is called Namarupaparicchedanana. The second one is paccayapariggahanana (Knowledge of discerning cause and effect condi tion). At this stage, the meditator discerns that the arising and the falling of the abdomen is the cause and the noting of them is the effect. It is called paccayapariggahanana. The third one is sammasanahana (Knowledge of comprehension). When reaching this insight, the meditator feels in pain, dull pain, sharp pain, dizziness, itchiness, numbness, nausea tingling and so on. The feeling will become evident. The meditator perceives that this body is just a block of suffering and this suffering is not permanent (anJcca).

This khandha is not controllable (anatta). Thus, the knowledge of understanding of anicca. dukkha and anaita is known as sammasananana.

The fourth one is udnyahhnynnana (knowledge of rise and fall). It can be divided into two: the tender phase and the mature phase. At the tender phase, the arising and the passing away are not very evident. Happiness is only evident. The meditator experiences the lightness in body and mind

{kayalahuta, cittalahuta); gentleness in the body and mind (kayawuduta, cittamuduta); fitness in the body and mind {kayakammannata, cj'ttakawwannata); pleasantness, calmness, peacefulness in the body and mind. Regarding this, Dhammapada states thus:

Sunnagaraihpavittha, santacittassa bhikkhuno; amanusj rati hoti, saminadhammarii vipassato 234

-•'•* KN,Dh.p..67(Myanmar). 194

The monk who has retired to a solitary abode and calmed his mind,

who comprehends the Dhamma with insight, in him there arises

a delight that transcends all human delights.

As has been expounded above, at this phase, the meditator experiences

calmness and delightedness in the body and mind. Moreover the meditator may see colours and lights. This is the tender phase of udayabbayanana.

When the meditator continues to note the arising and the disappearing of

mind and matter at the mature phase, at the beginning the arising and the

disappearing are not clear. On continuing noting them respectfully and

attentively, the arising and the passing away usually become evident. At

this phase the meditator may be so overjoyed with this happiness and see

sense-objects, monasteries, pagodas, male and female celestial beings. The

meditator thinks these things as Magga and PhaJa wrongly. At that time,

the meditation teacher instructs the meditator to try to contemplate the

beginning and the end of 'rising of abdomen' and the beginning and the

end of 'falling of abdomen'. Accordingly, when the meditator notes them,

he sees the beginning and the end of 'rising of abdomen' and the beginning

and the end of 'falling of abdomen.' It is called the mature phase of

udayabbayanana. namarupaparicchedaiiana, paccayapariggahanana, samma-

sananana and udayabbayanana are the weak insight knowledges. The fifth

one is bhahganana. When the meditator reaches to that knowledge, the

forms and shapes of panfinlti are disappearing gradually. He comprehends

only the passing away of mind and matter. His insight knowledge has 195

become powerful. The sixth one is bhayunana (knowledge of fear). At this

knowledge, for the meditator comprehends the rapid passing away of mind

and matter all the time, he is fearful. The seventh one is adinavanana

(knowledge of danger). Knowing the passing away all the time, the

meditator has come to realize that there is nothing good in his body. The

eighth one is nibbidanana (Knowledge of disenchantment). The meditator

who has completed this insight knowledge becomes very wearisome of his

khandha. The ninth one is muccitukamyatanana (Knowledge of desire for

liberation). At this knowledge, the meditator wants to be liberated from this

khandha which is full of decaying and he does not want to be born again in any of the planes. The tenth one is patisankhanana (knowledge of reflection). When the meditator continues to contemplate, he experiences more painful sensation than before that is, sammasananana. The body

suffers and so does the mind. When he practises meditation in sitting

posture, now and then he wants to get up, to shake the hand and the foot and to get up and walk. At that time, as instructed by the meditation teacher, noting respectfully and attentively, the meditator will reach the eleventh stage, sankharupekkhanana (knowledge of equanimity toward

formations). At this stage, he is under control, can tolerate the vicissitudes of life. His concentration becomes deeper and deeper and mature

sankharupekkhanana is reached, whereby the twelfth stage, anulomanana in

conformity with or adaptable to Magga and arises. The thirteenth stage is

vunhanagamininana (knowledge of emergence). At this stage, the

meditator's insight knowledge becomes very fast and his noting is rapidly 196 approaching to Magga (path). So it is called vutthanagamimnana.

Regarding this, Abhidhammatthasaii- gaha text states thus:

Ya sikha pappatta, sa sanuloma sankharupekkha, vutthagamini vipa-

- • • vj ssanati ca pavuccati.'

VufthanagarninTvipassana-is the name given to both sankharupek

khanami and anulonmnami of the tens kinds of Insight. It is so called

because it leads to the Path emerging from woeful states and signs of

conditioned things.

The fourteenth stage is gotrabhanana (knowledge of maturity). At the lineage of puthujjana (ordinary being) is cut off and reach to the lineage of the noble person that is, there arises gotrabhanana in him. After that, the fifteenth stage, Magganana (knowledge of path) and the sixteenth stage,

Phalanana (knowledge of fruition) arise in him. This is how to practise

Mahase Sayadaw's meditation.'^^^

3.7. The Difference between Two Types of Meditation method

Moe Gok Sayadaw's Meditation Method Mahase Sayadaw's Meditation Method The primary object of meditation is The primary object of meditation is

"'• Abhis.p.63. (Myuiimar) ;p,486 (English). -''' KN.Patis,p.51-72 (Myanmar); Kh,Paiis.p.74.(PTS); Abhi.s,p.63 (Myanmar); p.462-469 (English); Abhi- u,p.267-272 (Myanmar); Mahase Sayadaw "The Progress of Insight," p. 1-26. Dhammapiya U, "NibbSna in Theravadu Perspective."p. 1.'^5. Janakabhivamsa A Shin (Chanmyay Sayadaw ) " V0/>a5sa/7a Meditation," p. 1-41. Kundalabhivamsa Sayadaw. "The Correct Way of Progressing to Higher Magga and Phald^ Tra nslated by Dr. Than Than Nyein.p.1-22. 197 breathing in and breathing out rising and falling of the abdomen.

(anapanassati).

When the meditator is practising When the meditator is practicing meditation, he should use only the meditation, he should use the Noble mundane Fivefold Path. Eightfold Path.

There is no walking meditation. There is walking meditation

Three stages of insight wisdom, Sixteen stages of insight wisdom

Arising and disappearing of mind Impermanence (anicca), suffering and matter or Impermanence {anic- (dukkha) and non-self (anatta) ca), suffering (dukkha) and non-self

(anatta)

Moe Gok Sayadaw emphatically te Mahase Sayadaw occasionally tea aches Paticcasamuppada. ches Paticcasamuppada.

Thus the differences between Moe Gok Sayadaw meditation method and Mahase Sayadaw's meditation method can be seen. Whatever medi tation method the meditator pratises, he or she will attain Nibbana. But there may be the difference between them, that is, easiness or difficulty to get Nibbana. In this regard, let' us take an example to make the above statement clear. When the traveller goes from Pune to New Delhi, he can get there by train or flight or bus. If he takes the flight, he can arrive at

New Delhi within a short time: if he takes the train, he can easily and comfortablely arrive at New Delhi. But he would have to take one night. If he takes the bus, he can uncomfortablely get to New Delhi and he would 198 have to take one day and night. Whatever vehicle the traveler takes, he will get to his destination. But there is the difference is quickness or slowness; easiness or uneasiness. Likewise, whatever meditation method the meditator practises, he will realize Nibbana except the difference between them, i.e. easiness or uneasiness; quickness or slowness.

3.8. Mahayana Meditation

There was nothing called Theravada or Mahayana during the time of the Buddha. In the 3''' century B.C. during the time of Emperor Asoka, the teaching approved and accepted by the third council was known as

Theravada. Here Theravada means the doctrine of the most venerable monks such as Maha Kassapathero etc. who endowed with virtue, concentration and wisdom. Between the 1st Century B.C. to the 1st Century

A.D, the two terms Mahayana (the great vehicle) and Hinayana (low vehicle) appeared in the Saddharma Pundarika Sutra or the Sutra of the

Lotus of the Good Law. About the 2nd Century A.D. Mahayana became clearly defined. Nagarjuna developed the Mahayana philosophy of Suhnata and proved that everything is Void in a small text called Madhyamika- karika. About the 4th Century, there were Asariga and Vasubandhu who wrote enormous amount of works on Mahayana. After the 1st Century

AD., the Mahayanists took a definite stand and only then the terms of

Mahayana and Hinayana were introduced. We must not confuse Hinayana with Theravada because the terms are not synonymous. Theravada

Buddhism went to Sri Lanka during the 3rd Century B.C. when there was 199 no Mahay ana at all. Hi nay ana sects developed in India and had an existence independent from the form of Buddhism existing in Sri Lanka. Today there is no Hlnayana sect in existence anywhere in the world. Therefore, in 1950 the World Fellowship of Buddhists inaugurated in Colombo unanimously decided that the term Hlnayana should be dropped when referring to Buddhism existing today in Sri Lanka, Thailand, Burma, Cambodia, Laos, etc. This is the brief history of Theravada, Mahayana and Hlnayana. In Mahayana Buddhism there are various kinds of tradition such as (1) Zen/Chon Pure Land, Tiantai, and Nichiren, as well as the Esoteric Buddhist traditions of Shingon, Tendai and Tibetan Buddhism. Here Pure Land Buddhism will be discussed.

3.8.L Meditation in Pure Land Buddhism

Pure Land Buddhism is a broad branch of Mahayana Buddhism and currently one of the most popular traditions of Buddhism in East Asia. Pure Land is a branch of Buddhism focused on Amitabha Buddha. The term is used to describe both the Pure Land soteriology of Mahayana Buddhism, which may be better understood as Pure Land traditions, and the separate Pure Land sects that developed in Japan; in other countries and times, it formed part of the basis of Mahayana Buddhist traditions.

Pure Land oriented practices and concepts are found within basic Mahayana Buddhist cosmology, and form an important component of the Mahayana Buddhist traditions in China, Japan, Korea, Taiwan, Vietnam, 200 and Tibet. Chinese Chon and Tiantai schools, as well as the Japanese

Shingon and Tendai sects, have strong Pure Land components to their practice and belief. However, Pure Land Buddhism eventually became an independent school in its own right as can be seen in the Japanese Jodo Sh and Jodo Shinsh schools."

3.8.2. Meditation

Charles Luk identifies three meditation practices as being widely used in

Pure Land Buddhism.' They are as follows:

(1) Mindfulness of Amitabha Buddha

(2) Pure Land Rebirth DharanI

(3) Visualization methods.

Herein, the first one is Mindfulness of Amit bha Buddha. Repeating the name of Amitabha Buddha is traditionally a form of Mindfulness of the

Buddha (Skt. buddh nussati). This term was translated into Chinese as nianfo, by which it is popularly known in English. The practice is described as calling the Buddha to mind by repeating his name, to enable the practitioner to bring all his attention upon that Buddha (See: samadhi).

This may be done vocally or mentally, and with or without the use of

Buddhist prayer beads. Those who practise this method often commit to a fixed set of repetitions per day, often from 50,000 to over 500,000.

"' hup: ^A'. w.britannica.com eb aniclc-OOii'^l 74 Amidism -'** Luk. Charles. "The Secrets of Chinese Meditation". 1964. p. 83-84. 201

According to tradition, the second patriarch of the Pure Land school,

Shandao, is said to have practiced this day and night without interruption, each time emitting light from his mouth. Therefore he was bestowed with the title "Great Master of Light" by the Tang Dynasty emperor Gao Zong.

In Chinese Buddhism, there is a related practice called the "dual path of Chon and Pure Land cultivation", which is also called the "dual path of emptiness and existence." As taught by Nan Huaijin, the name of Amitabha

Buddha is recited slowly, and the mind is emptied out after each repetition.

When idle thoughts arise, the phrase is repeated again to clear them. With constant practice, the mind is able to remain peacefully in emptiness, culminating in the attainment of samadhi.^'

The second one is Pure Land Rebirth Dharani. Repeating the Pure

Land Rebirth D/iaranfis another method in Pure Land Buddhism. Similar to the mindfulness practise of repeating the name of Arnit bha Buddha, this Dharani is another method of meditation and recitation in Pure Land

Buddhism. The repetition of this Dharani is said to be very popular among traditional Chinese Buddhists. It is traditionally preserved in Sanskrit, and it is said that when a devotee succeeds in realizing singleness of mind by repeating a mantra, its true and profound meaning will be clearly revealed.

Namo amhabhaya, tathagataya, tadyatha

Amrtabhave, amrtasarh bhave

Luk.Charles. "The Secrets of Chinese Meditation," p.83-84; Yuan. Margaret.Grass Mountain, "A Seven Day Intensive in Ch'an Training vsith Master Nan Huai-Chin," p.55. 202

Amrta vikrante, amrta vikrantagamini,

Gagana kirtlchare, svaha.' '

I bow to infinite branch! A Buddha!

His virtue! Immortal being! Immortal,

Mind being! Immortal, origin delight,

Immortal, origin delighted! desire!

Warrior praised! Verse maker. So it is!

The third one is Visualization methods. Another practise found in

Pure Land Buddhism is meditative contemplation and visualization of

Amitabha Buddha, his attendant Bodhisattvas, and the Pure Land. The basis of this is found in the Amita yurdhyana Sutra {"Amitabha Meditation

Sutra"), in which the Buddha describes to Queen Vaidehi the practices of thirteen progressive visualization methods, corresponding to the attainment of various levels of rebirth in the Pure Land. The first of these steps is contemplation of a setting sun, until the visualization is clear whether the eyes are open or closed. Each progressive step adds complexity to the visualization of Sukhavatl with the final contemplation being an expansive visual which includes the Amitabha Buddha and his attendant Bodhisattvas.

According to Inagaki Hisao, this progressive visualization method was widely followed in the past for the purpose of developing samadhi.

Visualization practises for Amitabha are also popular in Japanese Shingon

Buddhism as well as other schools of Esoteric Buddhism.^'*'

-* Tanaka, Kenneth K (1990). "I he Dawn of Chinese Buddhist Doctrine: Ching-Yina Hui-Yuan's Conimentarv on the Visualization Smra" (in english). pp. 51. Retrieved 10 September 2012. 203

Practitioners claim that there is evidence of dying people going to the pure land, such as:

Knowing the time of death: some prepare by bathing and reciting the

name of the Buddha Amitabha.

The "Three Saints of the West" Amit bha Buddha and the two Bodh-

isattvas, Avalokitesvara on his right and Mahasthamaprapta on his

left, appear and welcome the dying person. Visions of other Buddhas

or bodhisattvas are disregarded as they may be bad spirits disguising

themselves, attempting to stop the person from entering the Pure

Land. Records of practising Pure Land Buddhists who have died

have been known to leave sarlra or relics, after cremation.

The last part of the body to become cold is the top of the head. In

Buddhist teaching, souls who enter the Pure Land leave the body through the fontanel at the top of the skull. Hence, this part of the body stays warmer longer than the rest of the body. The Verses on the Structure of the

Eight Consciousnesses, reads: "to birth in saints, the last body temperature in top of head, to devu in eyes, to human in heart, to hungry ghosts in belly, to animals in knee cap, to the hells-realm in sole of feet." The dying person may demonstrate some, but not necessarily all, of these evidences.

For example, his facial expression may be happy, but he may not

-141 Luk. Charles. "The Secrets ot Cliinese Meditation", p.85. Inagaki, Hisao. The Three Pure Land Sutras. 2003. p. xix 204 demonstrate other signs, such as sharira and dreams. Few Buddhist also have practiced the harder Pratyutpanna samadhi. The practice Fudaraku

Tokai '''^' in ancient Japan is viewed as religious suicide and is not practiced today.-'^

To conclude: as to Pure Land Buddhism, Avalokitesvara was on his right and Mahasthamaprapta was on his left. The name of Buddha was

Amitabha Buddha. However, Theravada Buddhism has never used such kinds of name. In it the Venerable Sariputta was in the right side; the

Venerable Mahamoggallana, in the left side and the mane of Buddha was

Gotama Buddha. Again, in Pure Land Buddhism, if one just recites the name of Amiabha Buddha verbally and mentally, he will finally be free from Saihsara and enter the Pure Land. But Theravada Buddhism has considered that just only reciting the name of Buddha is only samatha meditation which cannot make one to be free from Saihsara but can just get

Jhana. If one wants to be free from Saihsara, one must practise Vipassana meditation in accordance with Mahasatipatthana Sutta. As has been mentioned, though in Myanmar there are various kinds of Vipassana meditation method, all are based on Mahasatipatthana Sutta in which there are four foundations of mindfulness. Whatever way the meditator practises, he will finally realize Nihbana. But he must strictly tread as to the way laid

" " Japan a practice, the Fudaraku-tokai. according to which certatin Buddhist holy-men would set out to set out to sea in boats supposedly destined to reach Potalaka (Pure Land), http://www.jstor.org/stable/3815618. " www.Wikipcdia.org/wiki/.com 205 down by the Buddha. I close this chapter quoting a dialogue between

Ganakamoggallana and Lord Buddha.

"Do, the Lord Buddha, all Lord Buddha's disciples attain Nibbana

which is unchangeable." "Some of my disciples, Brahman, on being

exhorted and instructed thus by me attain Nibbana; some do not

attain it." "What is the cause. Lord Buddha, since Nibbana does

exist, since the way leading to Nibbana exists, since the Lord Buddha

exists as adviser, some of the Lord Buddha's disciples, on being

exhorted thus and instructed thus by the Lord Buddha attain Nibbana

but some do not attain it." "Well then. Brahman, I will question you

on this point in reply. As you like it, you may answer me. Are you

skilled in the way leading to RajagahaT' "Yes, Sir, skilled am I in the

way leading to RajagahaV^ "A man who wants to Rajagatia might ask

to you the way leading to Rajagaha. You might show him the way

leading to Rajagatia. But although he has been instructed thus by

you, he might take the wrong path and not get to Rajagatia. Then, a

second man who wants to Rajagaha might ask to you the way

leading to Rajagaha. You might show him the way leading to

Rajagaha. As he has been instructed thus by you, he might take the

right way. He might get to Rajagaha safely. Even so, Brahman,

Nibbana does exist, the way leading to Nibbana exists, I exist as 206

adviser, while some of my disciples, on being exhorted thus and

instructed thus by me attain Nibbana but some do not attain it."

Through the aforesaid statements, although there are various kinds of meditation method, we can prescribe that the ones who tread to the right way instructed by the Buddha would definitely attain Nibbana.

"^"' MN, 3.p..'i5 Myaiimar): p.56 (FTS).